English translation — משיחות ש״פ ראה, א׳ דר״ח אלול ה׳תנש״א

The portion of Re'eh is always read during the time pertaining to the month of Elul: in most years, on the Shabbos when the month of Elul is blessed,

(during which blessing is drawn upon all the days and matters of the month of Elul)

,

and in some years, like this year, on

(Sunday of)

Rosh Chodesh Elul

(which includes all the days and matters of the month of Elul)

.

And one must understand the connection and relationship of the portion of Re'eh to the month of Elul

(as is known² that the times of the year are related to the Torah portions that are read in them)

- for seemingly they are rather opposite matters, one from the other:

The essence of the month of Elul - "I am for my Beloved and my Beloved is for me",

Rosh Teivot Elul⁴ — the service of man from below upward,

(that man awakens to draw closer to the Holy One, blessed be He)

,

and through this and afterwards it becomes "And my Beloved is mine"

(the revelation of the Holy One, blessed be He, to man)

.

Whereas in Parshat Re'eh — "See, I set before you today a blessing"⁵ — the em‑

phasis from above downward

(that the Holy One, blessed be He, gives to a person)

.

And one should add in emphasizing the drawing down from above to below - in all the details of the words "See, I am giving before you today":

“See” - seeing which is superior to hearing

["Hearing is not like seeing"⁶,

therefore "a witness may not become a judge.

.

Since they saw him.

.

They cannot find merit for him,

But not so when hearing

(the judge)

from witnesses who saw the matter]

,

And among the differences between them - that hearing is from below to above,

that grasps one detail after another,

until the entirety of the matter,

and it is a proof from above to below,

that grasps initially the entirety of the matter,

and afterward the details of the things⁷.

"Anochi" - "I made known His essence and being

(that [which] one addresses when saying "Anochi")

.

.

through elevation and exaltation"

(from above to below)

,

that this is the difference between "Ani" and "Anochi"

(even though their meaning and most of their letters

(alef, nun, yud)

equal / that when he informs simply he says 'I so-and-so',

And when [He] announces via elevation and exaltation, He says 'Anochi',

like 'Anochi' of 'HaRo'eh',

And emphasized in the 'difference'

Sefer HaSichos - 5751

That between Ani and Anochi from adding the Hei)

the letter Kaf',

which indicates the Keter⁷-¹ that there is the essence of loftiness and exaltation.

"Gives" - from above to below,

And specifically 'gives',

"Whoever gives with a generous eye gives"⁴.

"Before you" - which means your innermost¹⁵,

For in this the drawing down from above to below is more emphasized,

which first comes to the aspect of the inner,

and afterwards is drawn also into the aspect of the external

(unlike the order from below to above,

from the external to the inner)

.

"Today" - indicates the light and revelation,

as it is written, "And God called the light day",

and also indicates eternity,

that our Sages said⁷, every place where "today" is stated, it is eternal and forever also today

that is drawn and revealed to each and every Jew in a manner of seeing,

Nivmaz-Torah

(See Likkutei Torah, beginning of our portion.)

ibid., 18,

sec. 4)

.

HaZohar,

today, literally,

since the drawing down is from above to below, it is in a permanent and eternal manner

(without regard to the status and condition of the lower one)

.

"Nocheh" - whose concept is drawing down

(Brachah from the language of drawing down"⁴)

from above to below,

And until the completeness of the blessing from the most elevated level that is in the aspect of concealed, therefore it is said in the language opposite of blessing

(As a continuation and conclusion of the verse after "Brachah"/ like the matter² of the Aggadah in tractate Moed Katan that Rashbi sent his son to Rabbi Yonasan and Rabbi Yehuda who blessed him,

they said to him etc.,

And the son came to Rashbi and said that they upset him until his father explained to him that all of this is blessings-².

.

Shabbos Parshas Re'eh,

first day of Rosh Chodesh Elul

that through this is drawn down from a higher level.

.

that which is transformed from curse to blessing.

.

just as teshuvah is greater than the level of tzaddik, by virtue of the fact that darkness is transformed into light.

.

What is transformed from evil to good is higher than the aspect of inherent good.

Nevertheless, we read "See, I am placing before you today a blessing etc."

(a drawing down from above to below)

on Shabbat

(we bless the month of Elul,

or on Shabbat)

Rosh Chodesh Elul,

whose meaning is "I am to my beloved and my beloved is to me",

Specifically, the service of man from below upwards".

Superficially, it can be explained according to our previous teaching²⁵ that since the month of Elul includes the service of the entire year,

(both the account of tzedek*²

(and the correction and completion)

of the passing year and the preparation for the coming year)

that there are two modes of service from below upwards

(in the winter months, which begin from Tishrei,

including also the preparation in the month of Elul,

"I am my Beloved's and my Beloved is mine")

and from above to below

(in the summer months that begin from Nissan,

"David"² is mine and I am his")

"²,

are included

both in the month of Elul itself: "I am my Beloved's" - from below to above,

"My Beloved is mine" - from above to below.

And more specifically:

The justice-account

(and the correction and completeness)

of the past year - its beginning

(and its essence)

from the work of the summer months of the past year

(adjacent to the month of Elul)

in a manner from above to below

(and afterwards, adds also the account of the winter months that preceded this)

,

and the preparation for the coming year - its beginning

(and its essence)

from the service of the winter months of the coming year

(which are adjacent to the month of Elul that precedes them)

in a manner from below to above

(And afterwards, he also adds preparation for the summer months that follow)

"².

And it can be said,

that these two matters are hinted at in the two days of Rosh Chodesh Elul

(which is among the months whose Rosh Chodesh is always two days')

-that the first day of Rosh Chodesh is the thirtieth day of the month of Menachem-Av,

which belongs to the order of service of the summer months'

(which begin in Nissan)

,

in a manner from above to below

("Dodi Li")

,

And the second day of Rosh Chodesh is the first day of the month of Elul,

in which

see 5743.

Sefer HaMaamarim 5627, p. 196.

5654, p. 326.

Atvot 7, 5659.

5700, p. 28.

p. 151.

Sefer HaSichos 5703, p.¹⁹ 177 and elsewhere.

Sefer HaSichos - 5751

From the beginning of the preparation for the order of service of the winter months

(which begin in Tishrei)

,

In a manner of from below to above

("I am my beloved's")

.

And it is emphasized more in the determination of this year,

that Rosh Chodesh Elul falls on Shabbat and on the first day - that on Shabbat

(the first day of Rosh Chodesh,

the 30th of Menachem Av)

The service is in a manner of from above to below

(that the involvement is only in matters of holiness,

Torah and prayer,

and even that holiness penetrates also into physical matters,

eating and drinking,

through which one fulfills the mitzvah of Oneg Shabbat)

; and on Sunday

(the second day of Rosh Chodesh,

1st of Elul)

The service of the six weekdays begins in a manner of from below to above

(that the main involvement is in mundane matters,

to refine, purify, and elevate them to holiness)

.

Based on this, one can explain the connection and relevance of Parshat Re'eh to Shabbat

(Mevarachim or on Shabbat)

Rosh Chodesh Elul - because since Shabbat

We bless the month of Elul, which always falls in the month of Menachem Av,

and Shabbat)

Rosh Chodesh Elul is always the first day of Rosh Chodesh, which is the thirtieth day of the month of Menachem Av,

It is emphasized more

(the calculation of)

the manner of service from above to below,

and therefore it hints at "See, I give before you today a blessing."

But,

It is more plausible to say that Parshas Re'eh relates

(not only to the mode of service of from above to below,

but also)

to the mode of service from below to above,

because:

Even though the reading of Parshas Re'eh on Shabbos Mevarchim Chodesh Elul or on Shabbos Rosh Chodesh Elul is at the end of the month of Menachem-Av,

nevertheless,

The main aspect of this Shabbat day belongs to the month of Elul,

Both regarding the Shabbat of blessing the month of Elul,

whose essence is drawing down blessing into the month

Elul,

And also

(and all the more so)

regarding the Shabbat of Rosh Chodesh Elul,

that even though it belongs to the count of days of the month of Menachem Av,

It is the first day of Rosh Chodesh

("Rosh" which includes all the days of the month¹)

Elul.

And furthermore, and primarily: also

(the conclusion of)

the month of Menachem-Av

(in which we bless the month of Elul,

and in it occurs the first day of Rosh Chodesh Elul)

Already belongs to the month

(Elul 6)

Tishrei

(beginning of the winter months)

,

As is known, the custom of Israel is that from the fifteenth of Av onward, people bless each other with a blessing for a good writing and sealing

(and final sealing)

good■'■,

And as hinted in the mazal of the month of Menachem-Av,

the mazal of a lion—*'-

("the lion is the Holy One, blessed be He,

as it is written in it³⁵ 'A lion has roared, who will not fear?'•׳')

,

the initials Elul, Rosh HaShanah, Yom HaKippurim, Hoshana Rabbah,

that is,

that in the month of Menachem-Av is hinted the conclusion and perfection of the good sealing in the "good note" of Hoshana Rabbah,

And it must be clarified,

that the portion of Re'eh

(which is read at the end of the month of Menachem-Av,

(on the Shabbat when we bless the month of Elul or on the first day of Rosh Chodesh Elul)

also relates

(and primarily)

to the mode of service from below upward,

the main theme of the month of Elul,

"I am to my Beloved".

And as hinted also in the content of the parshah - its conclusion

Parshas Re'eh,

1 of Rosh Chodesh Elul

and its conclusion

[In the parshah of the Festivals,

Pesach and Shavuos,

the Festivals of the summer months"* that belong to the order of service of "Dodi Li",

And until the actual conclusion and seal.

(the maftir reading)

]

"You shall make for yourself the Festival of Sukkot"'*

(including also Shemini Atzeret¹*)

,

the holidays of the winter months"* that are related to the service of "Ani l'Dodi".

And we can explain this - based on what was explained earlier■* that in the month of Elul there is

(in addition to the two modes of service from below upward,

"I am for my Beloved",

and from above downward,

"my Beloved is for me")

also

(and primarily)

the connection of "I am for my Beloved and my Beloved is for me",

That from the combination of both together His name is made

(For the name indicates its content and essence)

of the month of "Elul,"

acronym "I am my Beloved's and my Beloved is mine,"

which includes both in one word.

And the point of humility - that there is an advantage in "I am my Beloved's" over "my Beloved is mine,"

and there is an advantage in "my Beloved is mine" over "I am my Beloved's,"

and the true perfection is in the connection of the two qualities

("I am my Beloved's and my Beloved is mine")

Also together:

The superiority of "I am my Beloved's" - the work of man

("I")

in a manner of arousal from below

(from below to above)

.

But on the other hand,

Since man, on his own, is limited,

He is capable of reaching the level of G‑dliness

("My Beloved")

which has value and relevance to man's limitation

("I")

,

And in the language of Chassidus**: an arousal from above that is brought about by

(and kindled the arousal from below.

The quality of 'My Beloved is mine' - the revelation of the level of Divinity

("My Beloved")

which is incomparable to the limitation of man

["My Beloved" the second,

"

(I)

to my Beloved and my Beloved

(to me)

\

above the first "Dodi" that is in terms of human limitation]

,

And in the language of Chassidus: an arousal from above from a place that arousal from below does not reach there,

And through drawing it down to the person

(from above to below)

the truth of the matter of without limit is revealed

(also from the side of human limitations)

,

Therefore man is called

(not "I",

but)

"to Me",

which indicates eternity

(without limit/ "Every place that is said to Me will never move"⁵*.

But on the other hand,

This is a revelation from above that does not come through man's service,

bread of shame"*.

And the true perfection is in the connection of the two virtues

("I am for my Beloved and my Beloved is for me")

also together

("Elul")

- the virtue of man's service and the virtue of the unlimited,

as hinted at the beginning and end of the word "Elul"

(which include the entire expression)

- "I"

(the service of man)

"to Me"

(without limit)

,

namely,

that also the service of man

(from below to above)

It is in a manner that is beyond measure and limitation

(like the revelation from above to below)

.

And it can be said,

that this concept is also hinted at in the five acronyms of "Elul" - the three lines of Torah

("I* will go to him and place for you"*)

(Avodah/Service)

prayer

("I am my Beloved's and my Beloved is mine")

and gemach

("man to his friend and gifts to his father-

Sefer HaSichos - 5751

nim""⁵)

,

teshuvah

("your⁵ heart and the heart of"⁵⁴)

and redemption

("I will sing to the Lord, and they said, 'Let us sing'"⁵⁴)

- that man's service in the three lines on which "the world

(which is divided into three worlds: Beriah, Yetzirah, Asiyah)

stands"⁵⁵ is in a manner beyond measure and limitation

(of man and of the world/ by means of it being permeated with the service of repentance, whose essence is "and the spirit shall return to God who gave it"■׳⁵

(the world of Atzilut,

The fourth world)

,

and until the redemption,

the fifth world⁵⁷

("fifth to Pharaoh"⁵,

"that it was broken and from it all lights were revealed"⁵)

"that is incomparable to the entire order of the chain of the four worlds ABiYA",

and its parallel in the human soul - that his service is permeated and done from the aspect of the yechidah",

In a different style: the service of man from below upward

("I am for my Beloved")

It is

(not on a lower level

(below)

which is commensurate with the limitation and state of man,

but rather it is from the outset)

on a higher level

(supernal)

that is above measurement and limitation,

being from the aspect of the true and inner reality of the person

("You are called 'man'" after "earth to the Supernal One⁵"/ the soul of man,

which is "a veritable part of G-d above"⁴,

"the singular [level] to unify with You"⁵,

which is at the ultimate of unity with the Holy One, blessed be He,

"Israel and the Holy One, blessed be He, are all one."

Accordingly, we can explain the connection and relevance of the month of Elul to the portion of <i>Re'eh</i>:

In order for the service of the month of Elul to be complete,

through the union of the two qualities of <i>"I am for my Beloved and my Beloved is for me"</i> together,

that the service of man

("I")

is in a manner of without limit

("for me")

- man needs

(the limited one)

to be on a lofty level above measurement and limitation

(by revealing his true reality that he is one with the Holy One, blessed be He)

.

And this is the content of Parshat Re'eh - "See, I am giving before you today a blessing" - as an introduction to the service of man

(from below to above)

in all the details of matters of positive and negative commandments

(as a continuation of the verse "if you listen to the commandments of G‑d etc."⁷,

and the negation of "if you do not listen etc."")

,

the greatness of the virtue of the person who serves

(as each Jew)

who is told:

Shabbos Parshas Re'eh,

1st day of Rosh Chodesh Elul

“See” - that remained and must be not

(only)

in the level of hearing,

but rather

(also)

in the level of seeing*,

“I” - “I am who I am”,

“Gives” - “All who give with a generous eye give”,

"Lifneichem" - to their innermost,

"Hayom" - in a manner of light and revelation,

And in an eternal manner,

"Kercha v'go" - all matters of blessings,

whether revealed blessings,

or higher blessings that are from the hidden level

(as above, p. 42)

.

That is: the approach to the totality of man's service

("I am to my beloved")

,

is,

through knowing and recognizing that in his innermost

("before you")

is given

("gives")

the revelation

("today")

of the aspect "I am that I am",

and through this, the entirety of his service is from below to above

("I")

in a most sublime manner,

and even beyond measurement and limitation

("to me")

.

[And more specifically - emphasized in Parshat Re'eh also the connection of the two modes of service from below upward

("I am for my beloved")

and from above downward

("my beloved is for me")

also together

("Elul")

"⁷:

"Gives before you": "Gives" - giving from above to below,

And "before you" - to your innermost,

That the true completion in its drawing down into the innermost is when it becomes

(also)

from the aspect of man's service from below to above.

"B'raba etc.": "Blessing" - revealed abundance that is drawn from above to below,

And a more elevated blessing that comes through the transformation of curse into blessing - from below to above.

And their example in service - the service of the righteous.

(from above to below)

And the service of

the baalei teshuvah

(from below to above)

And their service together

("to bring the righteous back in teshuvah"⁷)

.

And the power to connect the two concepts of from above to below and from below to above

(“He gives before you.”

.

Brachah etc.)

It is a level above both of them - "See Anochi",

"Anochi Mi She'Anochi",

"Dlo Itramiz B'shum Ot V'kutza",

In the aspect above the category of above and below - through which the connection of both is made together]

.

And similarly at the conclusion of the portion—"You shall make the festival of Sukkot for yourself,"

That its conclusion and seal is on Shemini Atzeret■⁷—that the concept of Shemini Atzeret is "It shall be a solemn assembly for you,"

"They shall be yours alone and not for strangers with you"•■⁷,

"Yisrael and the King alone"⁷⁵,

And this concept is already hinted at in the Torah reading on Shabbat

(when blessing [the month of] Elul or on Shabbat)

Rosh Chodesh Elul*⁷,

Sefer HaSichos — 5751

to teach us,

that the service of man

("I am my Beloved's")

must be in the most sublime manner, even beyond measure and limitation,

from the essence of his existence which is one with the Holy One, blessed be He.

And we may add,

that this matter

(that the service of man is from the outset on a lofty level that is above measurement and limitation)

This is emphasized even more in the establishment of Rosh Chodesh Elul on Shabbos⁷⁷:

The standing and state of a Jew on the day of Shabbos is in a manner that is more elevated, even to an incomparable level above his standing and state on weekdays.

And thus,

that when Rosh Chodesh Elul falls on Shabbos, the service of "Ani L’Dodi" begins

(the service of man)

when man is in a standing and state of praise

("a Shabbosdiker Yid")

,

And accordingly, the service of the month of Elul continues even on weekdays - in a setting and state of Shabbos

("in a Shabbos-like manner")

.

And more specifically - regarding the two days of Rosh Chodesh Elul:

In some months where their Rosh Chodesh is two days, it can be that Shabbos Rosh Chodesh occurs in a way that the first day of Rosh Chodesh falls on a weekday

(Friday)

and the second day of Rosh Chodesh falls on Shabbos,

Moshiach's seudah of Rosh Chodesh Elul when it falls on Shabbat,

It is always the case that the first day of Rosh Chodesh is on Shabbat and the second day of Rosh Chodesh is on a weekday

(Sunday)

"⁷.

And we can say,

that in this the emphasis is on the service of 'I am for my Beloved'

(from below to above)

is not in the manner of from the light to the heavy,

First in a weekday manner and then in a Shabbos manner,

Rather, it is from the outset in a Shabbos manner,

And furthermore, the first day of Rosh Chodesh

("First" - also in elevation and importance - in the matter of Rosh Chodesh)

that occurs

on Shabbos affects and influences also the second day of Rosh Chodesh that occurs on Sunday as a weekday

(that is blessed from the Shabbos day⁷/ that also on it there will be the service of "I am for my Beloved"

(the service of man)

From the standing and situation of Shabbos

(And through this also during all the days of the month of Elul)

.

And this concept is emphasized even more on the day of Shabbos

(the first day of Rosh Chodesh)

itself - with the precedence of Shabbos to Rosh Chodesh:

Although on this day there are the two matters of Shabbos and Rosh Chodesh,

Nevertheless,

The essence of Shabbat precedes and is more emphasized than the essence of Rosh Chodesh,

as is emphasized in the prayers of the day,

that the text of the prayer is that of Shabbat,

except that we add and also mention the essence of Rosh Chodesh

(after the essence of Shabbat)

,

and similarly in Birkat HaMazon

(whose obligation is from the Torah")

,

that we first mention the matter of Shabbat

("Retzeh")

and then the matter of Rosh Chodesh

("Yaaleh Veyavo")

•

and it is emphasized more in Kiddush HaYom,

that we do not mention the matter of Rosh Chodesh at all,

and so too

(and a greater novelty)

in the blessings of the Haftarah,

that even though they read the Haftarah

(not concerning the matter of Shabbat,

from the "Seven of Consolation",

but)

Regarding Rosh Chodesh,

"The heavens are My throne"

(Haftarah of Shabbos Rosh Chodesh)

,

and the first and last verse of "Tomorrow is the New Moon"

(Haftarah of Shabbos Erev Rosh Chodesh / however,

they conclude the blessing only with the subject of Shabbos

(unlike a Yom Tov that falls on Shabbos, where they also conclude with the subject of Yom Tov)

.

And one can say the hint in this in the service of man²:

Parshat Re'eh,

1st of the days of repentance, Elul

The precedence of Shabbat to Rosh Chodesh is from the beginning of creation - for,

Rosh Chodesh was added after the creation of the world,

As the precise language of Chazal: "When the Holy One, blessed be He, chose His world, He established in it new moons and years,"

"When He chose"

(and not "Misbera")

specifically

[And it can be said,

that this matter is also connected with the choice of Yaakov and his sons

(as the continuation of the midrashic • "And when He chose Yaakov and his sons, He established Rosh Chodesh of redemption in it"/ through whom the fixing of months and years is done,

"Yisrael, they sanctified the times"/ unlike Shabbos which was fixed from the beginning

(and before)

Creation

(וכידוע•• שיש שכת שלפני ששת ימי המעשה•")

,

"שבת מקדשא וקיימא"**.

ובעומק יותר - ש״שבת קדמה לעולם״⁷•,

למעלה מהזמן"",

משא״כ ר״ח

שבר״ח אין קידוש והפטרהן ישנו גם רמז והוראה בעבודת האדם - כפי שמעינו בנוגע לתקיעת שופר בר״ה: "אע־פ שתקיעת שופר בראש השנה גזירת הכתוב,

רנזז יש בו,

That is,

Awake, sleepers from your sleep, etc., and return in repentance, etc."

(Rambam, Laws of Repentance, ch. 3, hal. 4)

.

- And to note the connection to the custom of sounding the shofar in the month of Elul

(From the second day of Rosh Chodesh Elul,

And on the first day of Rosh Chodesh they sound [the shofar] for practice.

(,

Today is day 30 of Menachem-Av)

)

-,

In order to warn Israel that they should repent"

(Tur Orach Chaim 581)

.

Applies etc. also to the world,

"When the Holy One, blessed be He, chose His world, He established in it new moons and years"

And based on this, we can explain the content of the emphasis on the aspect of Shabbat more than the aspect of Rosh Chodesh Elul,

by the precedence of Shabbat over Rosh Chodesh,

and all the more so, by this that we do not mention the aspect of Rosh Chodesh

(in Kiddush and in the blessing of the Haftarah)

but only the aspect of Shabbat — that the service of man

("I am for my Beloved")

must be in a manner that at the beginning of his service, he is in a state and condition completely above the world,

which is the aspect of the day of Shabbat

(without limit)

He feels more strongly about it than about the matter of Rosh Chodesh

(that is related to the limitation of the world/ and even that in some matters the matter of Shabbat alone is felt

(Shabbat in itself,

that is above its connection to Rosh Chodesh/ and consequently,

even the mention of the matter of Rosh Chodesh does not limit the superiority of Shabbat

(without limit/ but on the contrary,

that through this the superiority of Shabbat is drawn down

(without limit)

Regarding the matter of Rosh Chodesh Iyar,

And in our discussion,

Rosh Chodesh Elul,

"I am my beloved's" - that man's service should be in a manner above measure and limitation.

(Shabbos)

.

And with extra emphasis from the reading of this Shabbos day - "See, I am giving before you today a blessing" - since the aspect of 'I am He who I am' is given within his interiority in a manner of permanence and eternity,

He is certainly completely above the limitations and boundaries of the world.

(above time,

and above even the "order of times")

,

And while in this state and condition, he performs his service

(the service of man)

within the limitations and boundaries of the world.

♦

And one should add that the connection and relevance of Parshas Re'eh and the month of Elul

(the service of man in a manner above measure and limitation)

is

etc. Machar Chadash in Or HaTorah, B'rachah

(7 א׳תתצא.

א׳תתצט)

.

And so forth.

Sefer HaSichos - 5751

With special emphasis on Shabbos Rosh Chodesh Elul of the year 5751,

May it be a year of wonders; I will show him.

And as an introduction - that the service of man in a manner that is above measurement and limitation to its truth and in its completeness belongs only in the true and complete redemption through our righteous Moshiach,

whose soul is the level of Yechidah of the entirety of Israel"⁴⁸,

And through him is revealed the level of the individual Yechidah

(Moshiach spark)

each and every Jew,

the fifth level,

which penetrates all details of divine service,

as emphasized by the five initials of "Elul"

(as above, total)

.

And this matter is most strongly emphasized on Shabbos Rosh Chodesh Elul of this year — because:

In addition to the general concept of "I await him every day that he will come"²,

And particularly after all the deadlines have passed!⁵⁰,

And they completed all the matters of the work

(as discussed many times)

,

we are in a special year whose acronym is "It was, it will be, a year of wonders I will show him,"

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

- and they have already seen in actuality many "wonders," both regarding the redemption of the individual and regarding the redemption of the community,

including and especially regarding our brethren the children of Israel in that country,

that many of them went out from

the narrow place to the wide expanse,

both literally,

and

(and primarily)

regarding the possibility to live a Jewish life according to Torah and its commandments,

to the point that in the very last days

(and in a manner of a continuous effect also in these days)

The gathering of Chabad emissaries took place

(from several countries)

In that country - where the town and cities of Lubavitch are located,

Lyady,

Liozna,

Rostov and Petersburg,

in which the Chabad Rebbes lived and worked for several generations - the emissaries of the Chabad Rebbe of our generation, my father-in-law, the Rebbe, gathered in the capital city of that country

(Moscow)

,

in order to add with greater vigor and strength in the dissemination of Torah and the dissemination of the wellsprings

(of the teachings of Chassidus Chabad)

abroad,

for through this will come the Master, the King Moshiach*⁵¹ -

And in this very year - we are already in Rosh Chodesh Elul,

the month of accounting of the entire year,

which,

The sum total of the account is: "Until when"!.

Is it possible that at the end of the eleven months of the year "I will show wonders",

Moshiach Tzidkeinu has still not come?!.

.

.

And in the style of the weekly portion - "See, I place before you today a blessing",

all matters of blessings,

and to all, the head of the primary blessing of the true and complete redemption - that it is not enough that we hear

(And they understand)

that 'behold this'

(the King Moshiach)

comes,

rather we need to see him with physical eyes,

and not only "I will show him" in future tense,

rather "see",

in present tense,

And in the language of a command!

And in more detail - the connection to the Redemption is emphasized in all specific matters of the day:

The Sabbath day - a foretaste and example of

(and preparation

Parshas Re'eh,

1 of Rosh Chodesh Elul

"a day that is entirely Shabbos and rest for the life of the eternal worlds"⁶,

and in particular, the third Shabbos

(corresponding to the third redemption and the third Beis HaMikdash)

of the "Seven of Consolation."

Sunday, Rosh Chodesh Elul — for Rosh Chodesh in general is connected with redemption,

"that they are destined to be renewed like it,"

and in particular, Rosh Chodesh Elul which comes immediately and adjacent to the month of Menachem-Av,

the name of Mashiach"⁵³

(who was born in this month)

,

that "his mazal is a lion"

named for the verse "This lion, the Holy One, blessed be He, will come and build Ariel"

and especially when we stand on the thirtieth day of the month of Menachem-Av,

the conclusion and completion and sum total of the month of Menachem-Av,

which,

even the undesirable matters that occurred in it¹⁰ are only "so that the lion etc. will come and build Ariel,"

And it also relates to the month of Elul,

that the Aleph of 'Ari' is the initials of 'Elul'.

Parshat Re'eh — that the redemption is in a manner of seeing

(as above, sec. 69)

,

And as hinted also at the conclusion of the parshah in the festival of Sukkot, whose conclusion and seal is on Shemini Atzeret,

as it is known that 'Shemini' alludes to the redemption

('Kinnor.'

.

of the days of Moshiach, eight⁵⁵⁵⁶)

.

And it is also emphasized in the Haftorah - that even when Shabbat of Parshat Re'eh falls on Rosh Chodesh Elul, we do not read from the "Seven of Consolation"

("Aniyah So'arah")

,

but rather in the Haftorah of Shabbat Rosh Chodesh,

behold,

Also the haftarah of Shabbos Rosh Chodesh relates to the content of the matter of "Nechemta",

Because,

In addition to the fact that it is in the book of Yeshayahu, which is entirely "Nechemta"²,

It explains the concept of consolation: "As one whom his mother comforts, so will I comfort you; and in Jerusalem you shall be comforted."⁵⁸

And many more verses regarding the promises of redemption,

Such as: "Rejoice with Jerusalem and be glad with her, all..."⁵⁶⁰,

"And they shall bring all your brethren from all the nations... to the house of the L-rd"⁶¹,

And until its conclusion and seal with the double verse: "And it shall come to pass that from one new moon to another, and from one Shabbos to another⁷⁶³, all flesh shall come to prostrate themselves before Me."

(Although in our case there is no necessity for this in order to conclude with a good thing,

since otherwise

Sefer HaSichos - 5751

we conclude with the first and last verse of the haftarah of Machar Chodesh)

.

And likewise from the addition of the first and last verse of the haftarah of "Machar Chodesh"¹: "Machar" - alludes to the time of the future to come,

"to tomorrow to receive their reward,"""

"Chodesh" - alludes "that they are destined to be renewed like it,"

"And you shall be remembered" - from the term "remembrance,"

that the Holy One, blessed be He, recollects and remembers each and every one of the children of Israel who were exiled

("for your dwelling will be remembered")

from the table of their father in the true and complete redemption through David, the king, the Messiah

And in a manner

(that concludes in the continuation of the verses³)

that "until David made great"⁶⁶.

greatness that is incomparable,

And in an eternal manner

(A redemption after which there is no exile⁵"/ as the conclusion and seal of the haftarah: "forever""'.)

And also in the reading that they read

(immediately)

in the prayer of

(and before the Amidah prayer of)

Minchah - "Judges and officers shall you appoint in all your gates"!" _ that the fulfillment of this commandment will be in the true and complete redemption through our righteous Mashiach,

as it is written"' "And I will restore your judges as at first" and your counselors as at the beginning"",

And in particular, as the ruling of the—

Rambam: "It is a tradition that in Tiberias⁶⁸ they are destined to return first," and from there they will be transferred to the Temple.

And in practical terms:

We must publicize and awaken in every place regarding the special service of the month of Elul, which is hinted at by the five acronyms of Torah, Prayer, Charity, Repentance, and Redemption

(as above, sec. 5)

,

And with special emphasis regarding the fifth acronym,

The concept of the Redemption,

as it permeates all aspects of divine service,

through being permeated and imbued with the spirit of the Redemption

(including and especially through the study of Torah concerning the Redemption and the Holy Temple)

,

with complete anticipation and certainty that immediately and forthwith we actually see with physical eyes that 'Behold this is

(the King Moshiach)

is coming".

And simply:

To proclaim and publicize everywhere — with words that come from the heart — that the Holy One, blessed be He, says

(through His servants the prophets)

to each and every Jew: "See, I am setting before you today a blessing,"

And indeed, today we actually see with physical eyes the blessing of the true and complete Redemption.

[And it should be added and emphasized that the aforementioned proclamation and publicity must also be done by those who claim that this matter has not yet been absorbed

(to perfection)

in their understanding, comprehension, and recognition,

Since they too possess the matter of faith in its completeness,

they can

(and consequently must)

they publicize the matters

Shabbos Parshas Re'eh,

1st of the days of Selichos, Elul

to others,

starting with the members of his household

(for surely they do not need to "suffer" from the fact that it has not yet been settled in his intellect)

,

And all those who are in his vicinity,

Each and every one of Israel"⁶⁹,

And surely through the appropriate effort the matters will be received and accomplish their effect,

Including also by the announcer and the publicizer,

that it will be recorded within him in his innermost, etc.]

.

And may it be His will that from the speech about the aforementioned we merit immediately and at once - on this holy Shabbos day - the true and complete redemption through our righteous Mashiach, in actual deed.

And especially when one connects this with saying "L'chaim" at a Chassidic farbrengen,

"In a multitude of people is the King's glory""⁷⁰,

in the synagogue and the study hall and the house of good deeds of His Holy Honor, my father-in-law, the Rebbe, our leader:

"L'chaim",

"L'chaim u'livrachah""⁷¹ - to all those assembled here,

and through them to all the Children of Israel wherever they are,

May we all be blessed together as one with all blessings in the manner of “See, I place before you today a blessing",

including and especially the blessing of a good inscription and sealing for a good and sweet year,

and all the more so the most essential blessing — the true and complete redemption through our righteous Moshiach, in a manner that each and every one points with a finger and says “See",

125)

See Sefer HaSichos 5696 — Winter 5696 p. 230.

,

“Hayom Yom” 29 Adar I.

And in the language of the verse at the conclusion and seal of the portion “And this is the blessing with which Moshe blessed”⁷²

(which is called on Simchas Torah,

at the conclusion of the festival of Sukkot, about which we speak at the end of our parshah)

- "before the eyes of all Israel",

and "we link the beginning to the completion"⁷³ - "In the beginning G-d created the heavens and the earth"⁷⁴,

the "new heavens and a new earth which I make"⁷⁵

(as it is written in the haftarah of Shabbos Rosh Chodesh)

And so it will be for us - that following the renewal of creation on Rosh Hashanah of the year of wonders I will show him

(during which is drawn and revealed "a new and renewed light that has never yet shone from the world"")

,

We are privileged on Shabbat Kodesh, Rosh Chodesh Elul

(the beginning of the reckoning of the entire year)

for the renewal of creation⁷⁶ in utmost perfection - "the new heavens and the new earth which I am making",

together with the renewal of the Torah in utmost perfection - "a new Torah from Me shall go forth".

And the entire congregation answers Amen - as our Sages of blessed memory said⁷⁷ "Greater is the one who answers Amen than the one who blesses",

in a manner that "the mighty are victorious"*" - Amen, may it be His will.

Sefer HaSichot - 5751