English translation — משיחות ש״פ שופטים, ז' אלול ה׳תנש״א

In connection with the command in this week's portion, "Judges and officers you shall appoint for yourself in all your gates,"

There is the promise of the prophet of the redemption²: "And I will restore your judges as at first and your counselors as at the beginning,"

And as it is also said in the daily prayer

(on weekdays³)

: "Restore our judges as at first and our counselors as at the beginning."

And based on what has been discussed several times, especially recently - regarding the declaration and announcement of his holy, our master, father and teacher, the Rebbe, the president of our generation⁴: "Immediately to repentance

(and consequently it is)

Immediately to Geulah,

So one has already finished everything,

Also the "buttoning the buttons"⁵,

And it only needs to be "stand⁶ ready all of you"⁷ - and this one has already also finished - in order to receive the face of Moshiach Tzidkeinu immediately and literally - it is understandable,

That one is already now at the time of the fulfillment of the prophecy "and I will return your judges etc. and your counselors"*,

And more: as in the beginning: one already has the beginning of it,

As follows.

It will be understood by prefacing several precise points in the wording of the prophecy:

In the command in our parshah, it is stated "Judges and officers you shall appoint for yourself."

However, in the wording of the prophecy, it only states "And I will restore your judges."

And officers are not mentioned.

On the other hand: the word "and your counselors" is added.

What are the two matters of "your judges" and "your counselors"?

Why does it say by "your judges" the word "as at first",

and by "your counselors" - "as in the beginning"?

The precision of "your judges" and "your counselors" in second person language

(not like in our parshah - "judges and officers" simply

(even though afterwards it says "you shall give to you")

)

.

And it can be said that the explanation of this is:

The difference between judges and officers is - in the language of Rashi: 'Judges - judges who decide the law,

And officers - who subjugate the people after their command, who strike and bind with a stick and strap until he accepts upon himself the judge's verdict.

That means,

So the officers' purpose is to coerce and force the people

Shabbos Parshas Shoftim,

7 Elul

and 78

the people that they should accept the law and judgment.

Accordingly, it is understandable why in the prophecy of the redemption it says only "and I will restore your judges" and not "enforcers" - because in the future to come, the reality of evil² and the evil inclination³ will be nullified,

one will not need to resort to "enforcers" who would compel the people to obey the instructions of the judges,

for all people will fulfill My instructions of their own accord.

One will only need to have "judges",

who will rule on laws and teach Torah and instruct the Jewish people in the laws of the Torah and commandments⁶

("They go from strength to strength" — that is, holiness itself)

.

The truth *to Hashem upon we will be merciful in Him and they will prevent and return from evil and establish boundaries for the transgressor so that the commandments of the Torah and warnings are not judged according to each person's faith.

And one can say that this is hinted in the name of the parshah "Judges"

(Without the word "police"/ as is known" that the name of a thing expresses the content of the whole thing,

And likewise regarding the names of the Torah portions as they are called according to the custom of Israel,

and are in utmost precision"² -

And seemingly: How does the name of the Parsha correspond

("Shoftim")

with the commandment whose content is seemingly "Judges and officers you shall appoint for yourself in all your gates,"

until it stands in the Midrash² "If there is no officer, there is no judge,

How so?

When a person is obligated by the court to his fellow, if there is no officer to take [the payment] from him, since he separates from the judge, it is not within the judge's power to do anything to him unless he is handed over to the officer"?!

The explanation of this²² is: The matter of officers is only an assistance to the judges,

that if the judge cannot carry out his judgment practically,

One must come to police officers,

"masters of stick and strap,"

which will compel the litigant to "accept upon himself the ruling of the judge."

And therefore the parshah is called only by the name "Shofetim,"

and the appointment of the shotrim is not counted as a mitzvah in itself

Sefer HaSichos - 5751

(In the count of mitzvos / Rather it is included in the mitzvah of appointing judges - because shotrim is a detail in the matter of "judges"

(in order to carry out the fulfillment of justice

(in practice)

by the judges/ but this is not a necessary matter for the matter of judgment,

which can be carried out in practice also without officers,

when the situation and time are as they should be,

so that one need not come to that

(as it will be in the future/ as above.)

And that which the commandment in the Torah includes also "officers,"

is because it is a commandment for generations that speaks about all times and all situations,

Consequently, one must have a command regarding policemen,

in a situation that requires that the law be accepted by coercion¹³

[And therefore it is also stated in the Midrash: "If there is no policeman, there is no judge,"

not according to the law,

but only for the sake of ensuring its fulfillment,

when it may be that without policemen the judgment will not be carried out]

.

Based on this, one will understand the reason why in the prophecy it comes to "and your advisors"

(in addition to "your judges" / because the perfection of power on that in the redemption Jews should be in perfection and fulfill the instructions of the judges without needing

to come to officers - this is because then there will be "your judges" and also "your advisors":

The simple difference between a judge and an advisor is: A judge is not comparable to the judged,

he stands without comparison higher than him - both from the aspect of his knowledge and understanding of the laws and judgments,

and also from the aspect of the nullification that the judged must have towards the judge in order to accept the judgment

(even if it is not according to the will of the judged)

; the judge rules the law and judgment in a manner of command and decree

(- from above to below / and the judged one must accept it with acceptance of the yoke

(whether he understands it yes or no/

However, a counselor is as his name — he gives good advice,”

In the language of our Sages — "good advice teaches us".

which this proves that the counselor

(as a counselor)

stands on par with the listener and receiver of the advice,

and therefore the counselor speaks to him

Not from above to below by way of command and decree,

But)

Like a good friend who speaks with him as an equal and gives him good advice on how to behave,

Advice that he

(the listener)

understands and it resonates with him and he feels that this is for him

(the listener)

a good thing,

If not - this is not good advice,

But a statute and decree.

Accordingly, the difference between "your judges" and "his advisors" in the language of the prophecy regarding a judgment and advice in matters of Torah and commandments is also understood.

And there is in this what is not in this: the advantage of an advisor is,

That when he removes more of the

Parshas Shoftim,

7th of Elul

listens to advice,

Then it takes him through the innermost reality of his existence,

because it presents itself to him as good advice for him; the advantage of a judge is,

that coming as a directive and command from a judge who is incomparably higher than the judged,

it gives the judge,

who has the authority of the Torah to rule on laws,

an incomparably greater empowerment

(relative to an advisor in his midst/ and also — that it comes by way of a command from above,

which compels the person to fulfill the directive)

(Moshiach - without advice he has the choice to fulfill it or not)

.

And in another style: by a judge it is emphasized

(primarily)

the reality of the judge,

and by an advisor it is emphasized

(principally)

the reality of the one receiving the advice.

And similarly, the two matters that must be in the general service of man: the service of man by his own power — an arousal from below,

and the assistance from above — an arousal from above.

And likewise, in greater detail, both matters exist in the assistance from above itself: an assistance and giving of power that is proportionate to man and is invested in him in an internal manner; and an assistance and giving of power that comes from a level that is beyond his proportion.

And likewise, it can be said that both matters exist in the assistance to service that comes from the Jewish people themselves: 'your judges' — whose matter is Torah

(the word

of Hashem)

- give an assistance from above*¹ that is beyond man's proportion,

and 'your counselors' — assist him in a manner of internal investment,

In a manner that he feels that this is his own good.

Accordingly, one will understand the difference that in "your judges" it says "as at first" and in "your advisors" - "as in the beginning"¹:

The difference between "rishonah" and "techilah" is: "Rishon means from the beginning"? d.

that this is

(or could be)

before the beginning of the matter.

The term "tehillah" indicates the beginning of the matter in actuality.

And one could say that this is the difference between "your judges as at first" and "your counselors as at the beginning"

(That even as the judges and counselors were once,

there is a fundamental difference between them highlighted in the change of language from "kevarishonah" to "kevatchilah".)

: Namely, since in the action of a judge the emphasis is

(mainly)

the essence of the judge,

and this comes by way of command from above,

not

Sefer HaSichos - 5751

reckoning oneself

(so essentially)

with the preparation of the vessel of the recipient - therefore there is an interruption

(in quality,

and consequently also in time)

between the words of the judge and their fulfillment and actual implementation,

Because after the judge's verdict, there must first begin a new thing - acceptance of the judgment and its fulfillment by the litigant.

And therefore the verse 'your judges as at first' is said about this - that the judges that 'I will restore' are 'as at first',

at the level of 'first',

before the beginning of the matter.

Not so in the action of an adviser,

where it is emphasized

(mainly)

the existence of the recipient,

then the listener of the advice is a prepared vessel for it,

and the advice is said with consideration that it should be received by the listener,

That the very concept of

(giving)

advice indicates that there is already a beginning of the matter,

because the listener is already prepared for it,

The advice is only to reveal this in him and show him that it is his

(advice)

Good,

And also in time - that by adding to the saying of the advice one has the beginning of the fulfillment of the advice.

And therefore it says "your advisors as in the beginning",

That the "your advisors" that will be overturned in the days of Moshiach are "as in the beginning",

In the level of "beginning",

They are connected with the beginning of the actual fulfillment of the advices.

Accordingly, it is also understood that the expression "yoatzicha" (your counselors) is in the second person,

your counselors - because the word "eitza" (counsel) emphasizes that it is yours; and the intention in this is,

that also your "counselors" should become the "judges" - "shoftecha" (your judges) in the second person,

that the instructions of the judges

(which are themselves without the consent of the judged)

should be accepted by him in an internal manner,

just like the acceptance of advice.

And one should connect this with what it says

In our parshah - "Judges etc. you shall place for yourself in all your gates:"

A gate

(of the city)

is an opening and beginning to enter into the city.

And the intention is,

that the appointment of the judges

(and the officers — at the time when one needs to come to this)

should be in a manner of "you shall place for yourself in all your gates" in the second person,

Then the

(instructions and rulings of the)

judges - who are mitzvah in the manner of distinction,

and they are given an unconditional command and acceptance of yoke - that among Jews should be accepted and come down "to

(moreover)

"in all your gates",

in a pnimiyus,

so that this becomes a beginning and "gate" - "your gates".

And it is sweetened according to the explanation b'zeh in the service of G‑d,

Then "your gates" refers

(also)

over the gates

(limbs)

of man

(his eyes,

ears,

anger and mouth,

as follows םי״ב)

which are a "gate" and opening between him and everything around him,

And "in all your gates" must be "you shall place judges" - so that all his limbs and factions should be led by the "judges" in his soul,

the intellectual powers of his G‑dly soul

(judges)

⁵/ with which he studies Torah.

Then his study of Torah and instructions of Torah

(Judges)

should lead and come down and be clothed — and in the manner of "give" that "whoever gives generously gives" — "in all your gates,"

in all his limbs and inner groupings,

in a way that this takes him entirely through — "your gates,"

his gate and beginning.

what this

Parshas Shoftim,

7 Elul

Is opened by "yoeich",

And they are "kebatchilla"⁷'

As above.

Accordingly, one will understand the reason why after the coming of Moshiach one will not need to resort to "shotrim",

Therefore, then will be "judges" and "advisors" in completeness - both the judgments and instructions of the Torah that come through "judges" together with the granting of the supernal power therein,

And you, the good advice that comes through "your advisors,"

which bring this inward into a pnimiyus into the person,

which specifically through both matters a Jew becomes completely permeated with Torah and mitzvos and G‑dliness*',

so that he no longer needs to come to policemen

(as per necessity and imperative)

to fulfill the word of Hashem:

through "your judges" alone,

the instructions of the Torah which a Jew accepts with kabbalas ol in a manner of command and decree - lacks the internal avodah,

What is taken through his understanding and his feelings,

What comes through "his advisors".

And consequently there remains a giving of place and possibility

(in his inner powers)

On an opposite matter: through "your advisors" themselves,

What is a good advice to the listener and receiver,

Lacks the power of the Torah and assistance beyond measure that comes through the judge's verdict

(as above)

,

In this revelation of G‑dliness.

Specifically through both matters — "your judges" and "your advisers" — it is revealed that the person himself

(in a manner of investment in the inwardness of his being that was received by him through "your advisers")

conducts himself according to the instructions of the Torah

(through "your judges")

,

And then there is no longer any place or possibility for the man to need to come to coercion

(by police)

to fulfill the instructions of the judges.

For this very reason it must be "your counselors as before" in order to bring into the listener of the advice an inner understanding and feeling in Torah and mitzvos and Judaism,

in a way that this becomes his "beginning" and "gate"

(and it does not remain like a new thing that is beyond his value)

- It is understood,

that this must come through the service of a Jew even before the Redemption,

a service according to his level,

step by step and level after level,

in order to prepare him and make him a suitable vessel to receive the revelations of the days of Moshiach,

including - "And I will restore your judges as at first and your counselors as at the beginning."

And dripping to this: According to the known that the ultimate perfection of the days of Moshiach is "dependent on our deeds and our service throughout the duration of the exile,

because the reward of the mitzvah is the mitzvah itself etc."

And all the influences from above come in a manner of measure for measure.

that the

Sefer HaSichos - 5751

The service of a Jew must be similar to the influence that he draws down through his service⁴

(through which he becomes an inner vessel for the influence)

- is understood in our case,

that in order to attain and receive the state of "And I will restore your judges as at first and your counselors as at the beginning" in the days of Mashiach,

a Jew must have a counterpart of this in his service now - that Judaism and Torah and mitzvos should be for him in both ways: in the manner of "your judges" - acceptance of the yoke in fulfilling the instructions of the Torah,

And in the manner of "his advisors" - that the instructions of the Torah should be received by him inwardly like good advice.

And this is accomplished by the fact that Jews in every generation follow the "judges" and "advisors" of their generation - as explained in the halachic authorities² that "Judges and officers shall you appoint in all your gates" is a fundamental and essential command in all places,

also in the Diaspora,

and in all times,

also in this time

(as the agency of the earlier courts)

⁴/ and as it says in our Torah portion⁴⁵ - "And you shall come etc. to the judge who will be in those days*⁴ and you shall inquire

and they will tell you the judgment,

And you shall do according to the word which they will tell you",

Until then the "judge who will be in those days" in every generation is "like Shmuel in his generation, etc."

(until)

like Moshe in his generation"⁴⁷.

And the perfection of the matter of the judge and the sage is when in addition there is "they benefit from him counsel and insight"•/ or that in addition to the judge and rabbi, teacher of halacha in his generation, he also has

(especially)

"his advisors"

("make for yourself a rav"⁴ and the like)

,

which give him advice in fear of Heaven and service of G‑d.

And by following "your judges" _ his Rav Moreh Hora'ah,

which give the rulings of laws and instructions of the Torah,

and "his advisors" - one opens up and becomes an inner vessel

(through his advisors)

to receive the "And I will return your judges as at first and your advisors

(second person - your advisor)

like, inside\",

also the matters that are beyond measure

(Judge/ as above.

An example of the above is from the distinction between words of Torah and words of prophecy\"⁵

(which about both is discussed in parshas Shoftim'⁵)

:

Shabbos Parshas Shoftim,

7 Elul

Torah is above the world

(preceded the world⁵²)

.

Torah is the wisdom and will of the Holy One, blessed be He,

which is higher than any connection to the limitations of the world,

just as 'no thought can grasp Him at all'*⁵

[And although the Torah 'descended and traveled, etc.'⁵⁵ and comes down clothed in understanding and comprehension below,

until it is "called by his name"⁵⁵,

it remains, however, in its essential substance — the essence of the Torah — beyond comprehension and grasp]

.

And therefore the manner of the Torah's operation in the world is also — primarily through command and halachic ruling from above.

Not so prophecy — although it is the word of G‑d,

it is a revelation of Divinity to creatures,

"He reveals His secret to His servants the prophets"⁵⁵,

within their framework⁵⁷

(If there exist the conditions of wise, mighty, bar⁵⁵/ that this is taken up in the mind and intellect of the prophet,

so that he becomes united⁵ with it—"clothes itself in their intellect and comprehension in the vision of prophecy, and also in their thought and speech, as it is written,⁵ 'The spirit of the Lord spoke through me, and His word is upon my tongue'"⁵,

And the matter of prophecy must be revealed specifically in speech,

"Every expression of prophecy [refers to] a person who proclaims

and announces to the people, etc. And it derives from the term 'expression of the lips'⁵² etc."⁵³,

not like Torah, which can

(in terms of its essence)

remain in thought; and also the content of prophecy relates to the world,

"The⁵⁵ prophet only stands to inform us of things that will be in the world, etc."⁵⁵.

And one could say, seemingly,

Then Torah and prophecy is in general like the difference between "your judges" and "your counselors": A judge's function is to decide the laws of the Torah,

Which comes in the way of command and decree.

A counselor gives advice that is "clothed" in the garments of the one receiving the advice,

In his understanding and comprehension - in the manner of the matter of prophecy⁵⁵

(Which is connected!⁵⁷ with the kidneys that counsel⁵⁵,

In the aspect of Netzach and Hod⁵/ which the prophet

(who is not a judge⁷⁵)

gives advice regarding conduct in worldly matters

("things that will be in the world"/ "such as,

go to a certain place or don't go, wage war today or don't, etc.""⁷.

And just as there is a commandment to obey your "judges" in all times,

as it

Sefer HaSichos - 5751

is stated in our parshah: "And you shall come etc. to the judge who will be in those days"

(as above, section 6/ so it is also regarding prophets - as it says later in the parshah: "A prophet from among you, from your brothers, like me, will the L-rd your G-d raise up for you; to him you shall listen,"

and how the Rambam elaborates in Sefer HaMada"⁵,

that 'it is a foundation of the faith to know that G-d prophesies to human beings',

and concerning the commandment to obey the prophet,

as explained in siman⁷ the details of the laws in this.

Since the Rambam brings this in the book "Hilchos Hilchos"⁷⁴

(and with great elaboration)

,

And with the introduction that this is 'from the foundations of the religion' - it is under- standable,

that this is a halachah that pertains to Jews in all generations.

And although our Sages, of blessed memory, said⁷ "With the death of the latter prophets Chaggai, Zechariah and Malachi, the spirit of divine inspiration departed from the Jewish people" - they once spoke*⁷ the simple meaning of this, that it was not entirely nullified

(only 'departed',

but not 'nullified' or 'ceased'⁷⁷)

,

And it is proven from this that also afterwards we find the resting of the holy spirit upon many*⁷

(and obviously also from the fact that in his book of laws - among all the conditions regarding prophecy - the Rambam does not bring any conditions regarding the time of prophecy,

Since the death of the last prophets⁷)

.

And furthermore: the Rambam writes in Igeret Teiman"*,

that in a certain year

(as he enumerates there)

"prophecy will return to Israel",

"and there is no doubt that the return of prophecy is the precursor of Moshiach

(as it is said* "and your sons and your daughters will prophesy etc.")

".

And it can be said that the explanation of this is understood based on what was discussed above regarding the phrase "and your advisors like at the beginning",

So in order to be able to receive the revelations of the times of Moshiach,

there must be a beginning of this in the service now - in this time - in the aspect of "His advisors".

(in the manner of prophecy)

,

a drawing down

(advice)

What is received by the person

(Such that he already has a connection to it "at the outset")

,

That enables him to internalize the revelation of G‑dliness in the days of Mashiach,

Both from "your judges" and from "your counselors",

As above.

And therefore it is a law for all generations - also during the time of exile - that "it is a foundation of religion to know that G‑d prophesies to human beings",

That it is always

(In all generations)

belongs to the matter of the revelation of prophecy below,

until a level of prophecy that is greater than the prophecy of Moses,

"A prophet will I raise up for them from among their brethren like unto you."⁵⁵ — the completeness of the matter of prophecy,

as the Rambam explains at length⁴*.

And based on this one can say the reason why the Rambam elaborates⁴* regarding the manner

Parshat Shoftim,

7 Elul

Prophecy of Moses,

Seemingly: what was, was¹ - what practical difference does this make in a book of laws for Jews in all generations? And if this pertains to the time after the coming of Moshiach when "Moshe is with them"⁶,

One will see it themselves,

And one need not say a ruling about this now.

The explanation of this is: in all generations - even before the passing of Moshe - the halacha is relevant to know that "G-d inspires the people"

(revelation of G-dliness within the limits of created beings)

,

until the perfection in this as it was with Moshe⁷."

And moreover - in every generation it is possible that "I will establish a prophet for them like you,"

as the Rambam explains"" that "We do not believe in any prophet who arises after Moshe Rabbeinu merely because of the sign alone etc., but rather because of the commandment that Moshe commanded in the Torah etc.,"

So every prophet is a continuation of the prophecy of Moshe and his Torah""

(Only in the revelation of prophecy are there differences in levels,

as the Rambam explains"")

.

And in our generation, the president of our generation, the holy Rebbe, our master, our teacher and rabbi, the Admor.

And especially after that, 'prophecy will return to Israel,'

which is 'the introduction of Moshiach'

(as above)

- the prophecy that will come from our righteous Moshiach

(which 'a great prophet is he, close to Moshe Rabbeinu')

,

And the Sages said 'then the redeemer'

First

(Moshe)

He is the final redeemer

And in every generation there is one who is worthy of this - therefore one must know everything as a halacha even in this time

(even before the redemption)

,

that there exists the reality of prophecy revelation

(it comes to Mashiach even before the redemption)

.

But a wellspring and beginning

("Your counselors as before")

to the completeness of the revelation of prophecy after the Redemption.

That is,

that this is not a novelty that will appear only after the Redemption,

but the beginning of this is already accomplished earlier in the aspect of "Your counselors as before",

therefore the Rambam writes it in his book Hilchos

(And especially that the Rambam writes in his book also the laws that pertain to the days of Moshiach,

also - the introduction to this)

.

Based on the above, one will understand the task of the last generations in general and in particular of the present generation and especially in the present time,

which, according to the proclamation and announcement of His Holiness our father the Rebbe, the Nasi of our generation, has already finished everything

(as above, section 1)

And according to all signs, we are already in the last moments before the Redemption:

From the time when the Torah commanded "Judges and officers you shall appoint for yourself in all your gates" and throughout the generations since then,

and especially the

(previous)

generations in exile - since they did not merit and the redemption did not come then,

it is a proof that we have not yet completed our deeds and our service, and there remained an impression of a matter of "our sins"

(and it is "Because of our sins we were exiled from our land")

,

that because of the concealment and hiding of the world, one still has not

The verses of Parshas Vayechi.

See the beginning of Parshas Mishpatim.

ו;וד.

93)

Text of the Mussaf prayer for Yom Tov.

Sefer HaSichos - 5751

Held in completeness in the state and time of "Your judges" and

(in particular of)

"Your advisors,"

and one needed to arrive at "officers"

(to compel that one conduct oneself according to the judgment of the judges)

.

But after the extremely abundant increase of "our deeds and our service" throughout all the generations,

it is understood that it is getting closer and closer to that state.

And especially in the latter generations,

when the matter of the revelation of the inner dimensions of the Torah was added,

Beginning from "it is a mitzvah to reveal this wisdom" in the time of the Ariza"l⁴,

and then - "may your springs spread forth externally"⁵ through our Nesi'im - through whom "prophecy will return to Israel"

(in the language of the aforementioned Rambam)

\"

"He reveals His secret to His servants the prophets",

they are the prophets of our generation" until "a prophet from among you, like me"

(being the extension of Moses in every generation)

,

And they are "your judges" and "your advisors" of our generation:

Both "your judges" - being our Nesi'im,

For a Nasi

(from the term of elevation)

Is higher beyond comparison than those over whom he is a Nasi

(similar to what is written "and he was taller than all the people from his shoulders and upward")

,

And also our teachers who teach Torah to all the people - similar to "your judges": and both "your advisors" - for they give advice in matters of Torah and fear of Heaven""',

Even also advice in material matters

(The matter of the prophets)

'"'.

And especially through the revelation of the teachings of Chassidus Chabad,

Invested in Chochmah, Binah and Daas, in understanding and comprehension,

In a way that it is understood even by the intellect of the animal soul - at least in the aspect of "good advice comes from Him" - and it is received in the intellect and emotion of man,

And through the revelation of the inner dimension of the Torah in Chabad which is in the intellect

("Your advisors")

- until in the manner of "Tasters of life merit" -"'

(that through tasting one tastes the essence itself)

- becomes a gate

("Your gates")

and a beginning

("advisors of G-d as a beginning")

to the revelation of the inner dimension of the Torah in the future,

and through the tasting and beginning now - Jews and the entire world become an inner vessel for

Parshas Shoftim,

7 Elul

The revelation of the inner dimension of the Torah that will come afterwards through Moshiach Tzidkeinu¹.

And within all this, there has been added even more in our generation - when we have the completeness of 'Your fountains shall spread outward' to all ends of the earth,

And in a way that is understood by human intellect,

Even from such a place that is in 'outside' that there is no 'outside' beyond it,

And also - the translation of the inner dimension of the Torah and Chassidus into the language of each and every nation"*

[Russian,

etc.]

through our master, teacher, and rebbe, the nasi of our generation,

and in a manner of going and adding light,

until in the last days - also expressed

(the book Tanya,

the Oral Torah of Chassidus"■)

on,

Braille,

The script for "Sagi Nahor" (see above)

(as discussed above"■)

.

And according to the aforementioned declaration of the Rebbe, my father-in-law, the Rebbe,

that all matters of the service have already been completed,

including the service of all our Rabbis and leaders,

your judges" and,

his advisors" until this day,

And,

now _{the Rebbe} י״י10 as-

its simple meaning - is understandable,

that the time has already come of,

and I will restore your judges as at first and your counselors as at the beginning" with ultimate perfection

(and one does not need to come to police officers,

because everything is already clarified/ after the taste and beginning in this through our Rebbes and Nesiim•".

From this is understood the lesson that everyone has, standing in Shabbat Parshat Shoftim in our generation, and especially in the recent times,

The last moments of exile - that there must be a service correspondingly measure for measure to the state of the Geulah (Redemption):

To publicize within oneself and to everyone one can reach - that one must accept upon oneself and take upon oneself

(with more strength)

the directives and advice of the,

"your judges" and,

"your advisors" in our generation -,

"Who are the kings? The rabbis" in general,

And specifically the Nasi of our generation - who comes in succession to our predecessors, the Rebbeim and Nesiim - the judge of our generation and the advisor of our generation and the prophet of our generation,

And by the command of the aforementioned Torah:,

'A prophet will I raise up for them from among their brethren like you, and I will put My words in his mouth, and he shall speak to them all that I command him',

,

to him you shall listen⁷²,

And as per the aforementioned ruling of the Rambam,

So if someone has the virtues and completeness that a prophet must have and demonstrates signs and wonders - as we have seen and we see in the ongoing fulfillment of his blessings by the Nasi of our generation - then,

We do not believe in him because of the sign alone etc., but because of the commandment that He commanded

Sefer HaSichos - 5751

Moses in the Torah said: "If he gives you a sign, you shall listen to him,"

Through a simple person who "will say things that will be in the world and his words will be believed" (Y.)

(as was seen in the holy, revered, our teacher, the Rebbe/

And moreover: "A prophet who another prophet testified that he is a prophet - and this is regarding the Nasi of our generation,

And this continues in the subsequent generation through his students, etc. - behold he is considered a prophet, and this second one does not need investigation""!; one must follow him immediately, right away* and immediately after "before he performs a sign,"

And "it is forbidden to think after him and to doubt his prophecy, lest it not be true, and it is forbidden to test him excessively etc. as it is said⁴•' You shall not test the L-rd your G-d as you tested at Massah etc. Rather, since it is known that this is a prophet, they shall believe and know that G-d is in their midst, and they shall not doubt nor think after him etc.' (Y.),

Because one believes in the words of the prophet,

Not because these are the words of the Navi himself,

But because these are the words of the Almighty through the Navi!

[Even not the words that the Almighty spoke through a Navi sheini,

which were, however, not said to him]

.

Thus, the directive as above,

that one must publicize to all the people of the generation,

that we have merited that the Almighty chose and appointed a baal bechirah,

Who, in and of himself, is incomparably higher than the people of the generation,

That he should be "your judges" and "your counselors" and the leader of the generation,

Who should provide instructions and give advice regarding the service of all Jews and all people of the generation,

In all

matters of Torah and commandments,

And regarding the general daily life and conduct,

Also in "in all your ways

(know Him)

" and "all your deeds"

(should be for the sake of Heaven)

"⁵",

until - the main prophecy - the prophecy*" then "immediately for redemption" and at once and literally "this one"

(Mashiach)

comes"⁷".

and together with this merit - whether each of the people of his generation the responsibility to take upon themselves "your judges" and "your advisers",

and follow his instructions and good advice - and in the plural

("your judges" and "your advisors")

,

a multitude of judgments and a multitude of advice,

in addition to that which this comes

(and is founded on the instructions and advice)

from "Shofateid" and "Yo'atzeid",

"Man malchei rabanan",

and our Nesi'im in previous generations - which also adds to it the force of the meaning for everyone in the aspect of good advice

(Not only in imperative command)

,

So even if he thinks highly of himself

(And even if he has, according to Torah and Shulchan Aruch, a reason to think highly of himself, [the rule is] an individual and the majority - the law follows the majority" - according to the opinion of "our judges" and "our advisers" - the majority.)

And David, the acceptance and fulfillment of the instructions of "our judges" and "our advisers" of our generation - becomes through this itself the source and beginning of the fulfillment of the prayer* "Return"

Parshas Shoftim,

7 Elul

Our judges as at first and our advisers as at the beginning" in the true and complete redemption.

(as above/ certainly from that which "the end is first in thought"¹²,

all the more so that this is already also speech

("lip expression",

matter of prophecy)

,

as it is customary recently to articulate the things verbally,

including and especially - that little by little the redemption is coming.

- That based on this we also have an answer to the question that is asked about what has been spoken recently that the redemption is coming immediately and truly - apparently: how can this go so smoothly and succeed? How will the household members answer about this,

And what will the world say about this?! The answer is,

that if the matters of the Redemption were a novelty,

there might be a place for the question; but since the Redemption is not a novel thing,

rather all the matters of the Redemption have already begun

("as at the beginning")

and have already been drawn down and received in this lowly physical world, below which there is no lower

(in the manner of "and your counselors as at the beginning")

- it will not be surprising when the Redemption comes immediately and actually!

And simply:

Standing in a farbrengen of chassidim in the four cubits of our master, my father-in-law, the Rebbe, the leader of our generation — each person must,

men, women, and children,

first and foremost accept upon themselves good resolutions to fulfill all the good instructions and advice that are spoken at a farbrengen — founded on

level above the chain of the Ten Sefirot

(in the manner of a judge who is not measured against the judged)

,

The inclusive and drawn Get of the Baal Shem Tov

(In the manner of the aspect of Counselor)

.

Torah Shebichtav and Torah Shebe'al Peh,

And words of Torah and instructions from our Rabbis, our leaders.

The people should be "Judges shall you place in all your gates",

Then all the seven gates of man,

His two eyes and two ears,

The two nostrils of the nose and his mouth - should be guided according to the instructions of our holy Torah, transmitted through "who are the kings? The Rabbis" in general,

And in particular through the "judge" and "counselor" of the generation - the Nasi of our flock,

And more specifically: just as there is a judge and a prophet in every generation,

and this is "from the foundations of the faith",

that always and everywhere there is a revelation of G‑dliness below - so too, in particular, within a Jew himself,

that he has a soul,

which is a "veritable part of G‑d from above"²,

literally 'air' in its explanation that this exists in an eternal manner

(Also as it comes down below into this physical world)

.

And the instruction of "Judges and officers you shall appoint in all your gates" consists in this,

that the instructions of the universal "judge" and "counselor" are drawn down and pass through the particular "judge" and "counselor" in each G‑dly soul - so that all his "gates"

(physical limbs)

are guided by his three brains

("your judges")

,

And his heart's attributes

("His advisors"/ intellect and attributes of his divine soul,

Which learns and understands the instructions of the Torah,

And in particular as it is explained by the "judge" of the generation, his holy honor, my father-in-law, the Rebbe,

And brings it down into his heart's attributes,

Love and fear etc.²².

So his Torah study must be a study that leads to action,

And it comes

Sefer HaSichos - 5751

to emerge in his actual conduct - both in his faculty of sight,

and in his power of hearing,

and in his smell, and in his speech and taste

(in the mouth)

.

And in each of them - there are both directions of right and left,

Do good and turn from evil,

And corresponding to this are the two eyes,

two ears,

and two nostrils of the nose.

And also the mouth - tastes

("The palate tastes food"" י)

both a sweet taste and a bitter taste"׳.

That means,

the judge's ruling

(and in particular — the intellect of the nefesh ha'behamis)

encompasses and indicates how one must conduct himself in all matters of life — "delicacies" (plural)

(as explained in Tanya, ch. <N>Y</N>)

,

both those matters that are "sweet" and those that are "bitter"

(in externality/ but — one reveals in this

And this is part of the instruction of the judge/ that in truth and innermost essence, the bitter thing is also "sweet".

On the contrary - a loftier sweetness than that which is initially sweet

In the manner of the advantage of the hidden kindnesses

.

Thus - that all the details and minutiae of a Jew's life are permeated and conducted according to the instructions of his "judge" and "counselor" - his soul.

And similarly, in a more general sense - every man and woman is the "judge" and "counselor" of their home and household,

They must lead the home according to the instructions and advice of the Torah.

Until, in an even more general sense,

As above - that every Jew,

men, women, and children,

accept upon themselves and fulfill the instructions of the judge and advisor of the generation.

And one is thus

influences upon his wife, the rabbis of his household,

until upon all those whom he can reach.

until also in the generality of the world - so that the entire world,

also the world (olam) from the term concealment and hiding,

With all its details and details of details, a private domain is permeated with the single and unique point of the Unique One of the world⁷¹.

(From the language of concealment for the sake of elevation,

from the aspect of "He made darkness His hiding place"¹)

,

As He reveals Himself "in our midst" through "a prophet I will raise up for them etc. like you",

the leader of the generation who "is everything",

"the righteous is the foundation of the world",

analogous to the Foundation Stone - which is located in a specific place in this physical world",

and is eternally existent without changes

(even not the change of genizah,

like the Ark that was hidden' etc./ similar to a judge and a prophet is eternal

(eternal)

in every generation

(as a sign of the revelation of G‑dliness in the world in a constant manner)

-from which the entire world was founded²׳•׳.

And the two matters in the Foundation Stone -

(a)

One single point

(b)

that includes everything

(from which the whole world was established)

- is hinted in the letters of "שתי־ה״י"

(and similarly in the word "Yeshet" from "Yeshet choshech sitro" as above)

: The Yud points to the point of nullification

(Acceptance of the yoke)

- in the manner of the matter of

Parshas Shoftim,

7 Elul

"שופטיך",

and the "שתה" indicates expansion - the appearance in the form of the letters ש,

ת and ה - in the manner of the matter of "יועציו".

And with extra emphasis in this year - it should be the year of "אראנו נפלאות",

Which includes within itself most of the letters of "Shin-Tav-Yud-Heh,"

And in place of this Yud

(Hashem Yisbarach)

'■'■׳ comes the NUN-ALEF: And a preparation for the coming year – may it be a year of wonders (of) Binah,

With the advantage of Binah

(in the aspect of "His advisors," relative to the point of Chochmah)

,

Whose source is higher than Chochmah

(See,

I will show him)

⁴.

And in this very year - we are already at the end of the year,

in the month of Elul - the month of accounting of the past year and the month of preparation for the coming year.

And in this month we have already passed the first seven days,

the seven days of the encompassing⁵

(from Sunday until Shabbat/ which include all the days of the year

(past and coming)

- it is even more fitting to make a tzedakah account and the proper preparations for the coming year regarding the aforementioned avodah of "And I will restore your judges as at first, and your counselors as at the beginning."

In addition, we have already also gone through three

(for the better)

full weeks of the "Shiva d'Nechamata" (Seven of Consolation),

and we are already at the haftarah of "Anochi Anochi Hu Menachemchem" (I, I am He who comforts you)*,

the answer of the Above⁷ to the claim of the Jews "And Zion said, 'Hashem has forsaken me, and my L-rd has forgotten me'""

And in another style - "Until when"?! and the Above

He answers that "Anochi Anochi Hu Menachemchem" / includes - the double consolation

("Anochi Anochi")

of the true and complete Redemption.

And may it be His will,

that through the service in fulfilling "Judges etc. you shall place for yourself in all your gates",

in the manner of "And I will return your judges etc." mentioned above - this should be fulfilled in actual reality,

in 'your gates' in the Land of Israel,

And the 'gates' of the Third Beis HaMikdash,

which 'sank into the earth, her gates,'

and Jews through their service return them,

And together with this is the Beis HaMikdash itself

(which is built and perfected Above,⁴)

descending from Above to below,

together with the Holy of Holies and the Even HaShetiyah therein,

from which the entire world was founded.

And standing after the fifteenth of Av - whose mazal is lion⁴²,

acronym

(Av)

Elul,

Rosh Hashanah,

Yom Kippur, Hoshana Rabbah⁴ - it is the custom of Israel to wish every Jew and all Jews: a ketivah va'chatimah tovah⁴⁴,

and a gmar chatimah tovah,

for a good and sweet year,

In physicality and spirituality and spirituality and physicality and also together,

And may the Almighty fulfill the wishes of the heart of every single Jew for good,

And in particular - fulfill the request and demand of every Jew: "Until when"?! "Restore our judges as at first, and our counselors as at the beginning,"

in the true and complete redemption through our righteous Moshiach,

and immediately, forthwith.

Sefer HaSichos - 5751