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

— On the 13th? ... (text unclear) ... after Minchah prayer,

tsigach b',

b''ch goyon t'tetz - after Minchah prayer,

and

(continuation)

after Maariv prayer -

The special matter of a 'day of merit' - that the entire day is called thus

('day of merit'²)

because of a good thing that happened on this day

(even when the meritorious thing happened only at a specific time of the day,

at the beginning,

in the middle or at the end of the day)

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

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

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

which is distinguished thereby that it is the month of the Giving of the Torah

(which is

connected especially with 'the third month',

as below, d.

So the day of merit of 28 Sivan also indicates the strength of the Giving 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,

'With three times it becomes a chazakah'⁵,

and as it is written* 'And the threefold cord is not quickly broken' - three indicates an enduring and eternal strength,

the strength of a permanent thing.

the ultimate completeness of strength

(chazakah of three)

itself is - three times three times three = 27

(letters zar)

,

which one has in completeness on the 28th day,

which comes immediately after the completeness of 27

(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 with the number three - as the Sages said⁷ 'Blessed is the Merciful One who gave a threefold Torah to a threefold people through a third (Moses) on the third day in the third month'

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

- because through the giving

Sefer HaSichos - 5751

Torah was given a strength,

an existence and strength in Jews and in the entire creation,

and as is known, that then the decree that separated between 'upper ones' and 'lower ones' was nullified,

and the power was given to continue and reveal Godliness

(upper ones)

in the world,

this lower world,

the lowest, below which there is no lower¹,

until that it should completely permeate the reality of the world in its inwardness,

so that the matters of the world itself should become an object of holiness.

*

And moreover: the Torah was given

(at the Giving of the Torah)

specifically in this lower world, the lowest of which there is no lower

(until "it is not in heaven"¹²)

,

because the main power and strength of Divinity is revealed specifically in the physicality of this world,

in the lowest, below which there is no lower,

and specifically through the work of the lower ones, the drawing down of the essence is revealed,

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

even the highest levels,

of the order of the chain of descent;

And the completeness of the revelation of the power of "the third month"

(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.

One will understand it according to the connection with Parshat Shelach - which

was read last Shabbat,

Shemini Mevarchim" 28 Sivan

(in most years)

⁵:

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

And since this was a mission from Moses our teacher - indeed in a manner of "send for yourself,

I do not command you,'

but 'for you,

according to your understanding'' - this is however according to the understanding of Moses our teacher

(and the Almighty testifies that this is 'according to your understanding,'

the understanding of Moses)

,

which its general meaning is the sefirah of Daat*⁸ - it is understandable,

that the mission

(from the aspect of Moses' understanding)

was certainly fulfilled,

and it practically eased the way for subsequently being able to conquer and enter the Land of Israel as it was through Joshua,

his disciple and successor of Moses⁹.

The matter in the service of God:

Every Jew must "conquer" his portion in the world in this lower land and make it into "the land of Israel"²,

in the language of

the second day,

28 Sivan

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

And in order to accomplish this easily, we have the mission "they shall tour the land of Canaan"²²,

as explained, the interpretation of this¹²,

that "they shall tour" is from the term "the advantage of the land in all things": the advantage and superiority that exists specifically in the land

(lower realms)

,

more than in heaven and all the levels above

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

.

And in particular through the work in the land of refining the clarifications below,

so that through this an advantage is created,

the advantage of light from darkness²⁶.

And in the root of the matters²⁷:

Land is the sefirah of Malchut,

which has within itself an advantage and superiority over all sefirot above it.

And further - "the advantage of the land in all things": Malchut includes within itself "all",

the sefirah of Yesod,

which includes within itself all

(all)

the sefirot before it,

and the advantage in Malchut is revealed through the drawing down of "all"

(all the sefirot that are included in the sefirah of Yesod)

into the land

(Malchut)

,

but afterward,

when it is drawn into Malchut,

the advantage and power of Malchut is revealed

(relative to all sefirot)

,

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

an advantage that is not

incomparably more than exists in the other sefirot

(above Malchut)

,

until it becomes "the advantage of the land in all things" - that the "in all" stands revealed specifically in Malchut,

as known that the nature of Malchut is to bring out every matter in a revealed and complete manner,

and in a manner of strength and permanence

(because the power and strength of Divinity is revealed specifically in and through the land,

and the refining of the lowest

(which derives from Malchut,

the last sefirah and root for the worlds of Beriah, Yetzirah, and Asiyah)

,

until this elevates all the levels above,

as above)

.

And this is the interpretation of "they shall tour the land of Canaan": through the work of a Jew in the land

(Canaan)

specifically,

he reveals there the advantage that exists in the land,

"the advantage of the land in all things",

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

until making there

(in the lower realms)

a dwelling place for Him, blessed be He.

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

(which is blessed from Shabbat Parshat Shelach)

- when the power 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

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

,

which enables one to make from it a dwelling place for the Almighty.

From this we have a special lesson in these generations:

It is known the interpretation² of what Caleb said

(in Parshat Shelach⁵⁰)

Sefer HaSichos - 5751

"We shall surely go up"

(two ascents,

and like "and I will surely bring you up also")

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

and the second ascent from this last 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 Egyptian exile was to receive the Torah at the Giving of the Torah

(the revealed Torah)

,

"so the entire length of this exile is to merit the revelation of the inner dimension of the Torah that will be in the future"

(as Rashi explains on "Let him kiss me with the kisses of his mouth" - "they are assured from Him that He will yet appear to them to explain the secret of its reasons and the mystery of its hidden aspects"⁵)

.

And since it must be "the taste of life they merit"

(at the end of the sixth millennium,

the eve of the Shabbat of redemption)

- therefore¹ there was the revelation of the inner dimension of the Torah and the spreading 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 a manner of investment in Chochmah, Binah and Daat

(Chabad Chassidic teachings)

- through the Alter Rebbe

(and especially after the redemption of Yud-Tes Kislev,

in the third month of the winter months,

as in the month of Sivan,

the month of Matan Torah,

the third month of the summer months)

And our Nesi'im who succeeded him - that the revelation of Chassidic teachings is the beginning - in a manner of 'tasting' at least,

But this gives a taste in the entire matter

(as the simple meaning of tasting)

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

And just as at the Giving of the Torah

(in the third month)

generally, the power of 'and they shall explore the land' was given,

to transform this lower world,

until the world assists and reveals G-dliness - so too is accomplished through the revelation of the inner dimension of the Torah and the spreading of the wellsprings outward, and especially in a manner of investment in comprehension

(Chabad)

in human intellect,

until into the intellect of the animal soul and the intellect of the world,

which gives the power that the nature of the world and the lower matters become vessels for G-dliness²¹.

On the contrary: through the revelation of the inner dimension of the Torah

(in the sixth millennium)

there 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 it was

(openly)

at the Giving of the Torah

(but that itself was also given potentially and concealed at Matan Torah,

as per 'Whatever an advanced student will innovate was given to Moshe at Sinai')

: through the giving of the revealed Torah,

the revealed aspect of Torah

(which was primarily at Matan Torah)

one receives

Monday,

28 Sivan

mainly the ability to reveal the revealed aspect of the Holy One, blessed be He, and the revealed aspect of Israel,

and through that also - the revealed aspect of G-dliness in the world; through the revelation of the hidden dimension of Torah, one receives the ability to reveal the hidden aspect of the Holy One, blessed be He, and the hidden aspect of Israel,

and through that - the hidden aspect of G-dliness in the world,

the most elevated levels of G-dliness that are hidden in the earth

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

,

until the power of the Essence that exists specifically in this physical world

(which 'He alone with His power and ability created something from nothing etc.')

".

The matter

(that the revelation of Chassidic teachings gives the power to reveal G-dliness in the world, with greater strength and might)

is emphasized in the phrase 'Your wellsprings shall spread forth outward':

It has been said several times,

that each of the three words expresses a complete concept and explanation in the content of the service,

and being terms in Torah,

each term indicates the truth and completeness of the content of that term: 'yafutzu' in truth and completeness,

'mayanosecha' in truth and completeness,

and 'chutza' in truth and completeness.

What does 'chutza' in completeness mean? Seemingly, 'chutza' is exactly the opposite of completeness

(which is only in pnim,

in holiness and G-dliness)

?!

The explanation is this: since 'chutza' is a term in the Torah of truth,

it indicates the truth of the concept of 'chutza'

(as above)

- that in the truth of matters, there is no 'outside' of the Creator, G-d forbid

(as it says 'There is none else besides Him'⁴⁷,

'There is none else'⁴)

; and that which the term 'chutza' appears in the Torah means that the truth of the 'chutza' - that 'chutza' reveals G-dliness,

And on the contrary: specifically in and through the outside

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

is the truth of G-dliness manifestly revealed, in completeness and in ultimate completeness,

that 'there is none else

(besides Him)

' even in 'chutza'

[and as the advantage of miracles clothed in nature⁵]

.

And the power to reveal this in 'chutza' is - through 'yafutzu mayanosecha,

the spreading forth of the wellsprings of the inner dimension of the Torah,

in truth and completeness,

in a manner that the advantage and superior power in 'chutza' is revealed,

that it assists and reveals G-dliness,

and on the contrary - in a manner more elevated than in 'pnim'.

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 Nesi'im)

⁵¹ that then began the main concept of 'yafutzu mayanosecha chutza':

In connection with his redemption, the

Sichos Sefer - 5751

Alter Rebbe⁵: 'When I read in the Book of Psalms the verse, "He redeemed my soul in peace." '

.

I went out in peace'

[which is why among Chassidim the melody of 'Padah b'Shalom nafshi' is accepted in connection with the redemption]

.

And one of the explanations of the connection of 'Padah b'Shalom nafshi' with the redemption and the beginning of the main concept of the spreading of the wellsprings outward: After 'Padah b'Shalom nafshi' it says 'For many were with me.'

Which indicates the general concept,

that the 'many' and the 'public domain' of the entire world

(the world of separation)

become in a state of 'were with me'⁵⁴,

that not only does one not need to struggle and at least do something so that the 'many' do not interfere,

but on the contrary: the 'many' stands 'with me,'

until it assists,

moreover assists the 'private domain' of the Singular One of the world,

that this should be in ultimate completeness and ultimate truth

(as above)

.

And therefore, this accomplishes 'Padah b'Shalom nafshi,'

that the redemption

(and redemption)

is in a way of peace

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

that all the rebels were nullified before Shlomo

(without a war/ until they assisted him

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

And also this

('Padah b'Shalom nafshi')

goes toward the ultimate

completeness in peace,

that those who were previously opponents become 'complete lovers,'

as it will be in completeness in the true and complete redemption,

as it is written: 'Then I will turn to the peoples'

(plural language)

a pure language etc. to serve Him with one accord'

(as the Mitteler Rebbe explains⁵)

.

In the chain of 'yafutzu mayanosecha chutza' itself

(through our Nesi'im)

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

After the Alter Rebbe

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

Our Rebbes and Nesiim were for several generations in Lubavitch*⁵.

And afterward

(in the seventh generation from the Baal Shem Tov)

- they moved to Rostov⁴²,

and afterward - to Leningrad"

(or Petersburg,

as it was once called), and after that - to

Monday,

28 Sivan

Poland",

until - the last stage - they arrived in the United States**,

in "the lower hemisphere",

and there itself in several places,

until they arrived at the place and building where we are now,

the synagogue and study hall of Lubavitch - at "770"

(as it is called)

.

We see in actuality,

that although in all these generations and places there was the revelation of Chassidus and the spreading of the wellsprings outward - nevertheless, specifically in "the lower hemisphere",

where the Giving of the Torah did not occur

(openly)

⁶⁷ - the revelation of Chassidus and the spreading of the wellsprings outward became with greater intensity and strength,

more than in the generations and places before this,

until it reaches the outermost exterior - as we see plainly".

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

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

and accordingly it is understandable that after the Giving of the Torah itself,

specifically in this "lower hemisphere",

where the Giving of the Torah was not openly,

the perfection of the revelation of the "advantage of the land in all things",

the perfection of the revelation of the Torah and the inner dimension of the Torah in the manner of "your wellsprings spread outward".

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

(the center of Lubavitch in the lower hemisphere,

from which light goes out to the entire world in the spreading of the wellsprings outward)

- 770,

as is known that 770 is the gematria of "Paratz" (breakthrough)

(as Jews have publicized)

.

And one may explain the connection: The number seven indicates the perfection of the seven days of the cycle,

the seven attributes - the influence in all levels

(from Chessed to Malchus)

.

And the perfection of seven is - one hundred times seven

(700)

together with ten times seven

(70), which together becomes - 770.

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

the breaking through of all limitations of time and space

("And you shall spread forth westward, eastward, northward and southward")

- until in the manner of "breakthrough" within "breakthrough" - becomes

(not by going out of time and space,

but rather -)

specifically in and through the perfection of time

(and space)

- 770,

the perfection of the number seven

(seven hundred and seventy)

.

That is,

that together with having the breakthrough beyond measure and limitation

("Paratz")

- one also has the place and time,

as the simple law is that the place and building need

Sefer HaSichos - 5751

to have four walls and a roof and ceiling etc., but the time and place themselves stand in a manner of "breakthrough"

(and specifically: specifically the lowest time and place brings about the perfection of the matter of breakthrough as above)

.

Similar to what is stated about Jerusalem, that "Jerusalem will be inhabited as open villages" and together with that "I will be for her a wall of fire around".

And the place - "770" gematria "Paratz" - becomes the source and empowerment for "your wellsprings spread outward" throughout the entire world,

in a way that one brings about the "breakthrough" and the spreading of wellsprings into the "exterior",

until the outermost exterior,

so that there one reveals the "advantage of the land in all things".

And to add: The sum total and perfection" of the seventy

(70)

years of my revered father-in-law, the Rebbe⁷² was specifically in "the lower hemisphere",

in "770",

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

(corresponding to the sefirah of Malchus)

- that there should be the perfect revelation of seventy

(ten times seven)

together with seven hundred

(one hundred times seven)

= 770,

and the perfect revelation of "and the advantage of the land

(Malchus)

in all

(Yesod⁷)

things".

And based on the above discussion it is understood,

that the matter is revealed on the day of 28 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 all matters of "third" connected with the Giving of the Torah

(as Rav Nissim Gaon⁷⁴ enumerates)

,

and in general - the power of Malchus,

"and the advantage of the land in all things",

which reveals "all" in perfection and in a lasting manner

(three times three times three⁷,

and specifically in the physicality of the world,

in a tangible manner

(physicality)

.

Based on the above, the mission is understood

("Send for yourself")

of this generation:

Although we are 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 attributes corresponding to the five Nesiim before him - see Sefer HaSichos 5705 p. 60.

And more.

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

Monday,

28 Sivan

and the exile,

until in this lowest of low places - there is brought about the greatest elevation of all levels and generations that preceded and are above it,

including also from the upper hemisphere and from the highest generations

(the generation of knowledge of Moses our Teacher and the like)

,

until the elevation of the true and complete Redemption,

a redemption for the entire world

(also the upper hemisphere)

,

and for all generations.

As is known, the word "Geulah" (Redemption) is formed specifically from the word "Golah" (Exile) by adding an aleph — because redemption is drawn into and comes from and through

(the service of)

inserting the aleph of the Alufo Shel Olam (Master of the Universe) into exile

(Golah)

⁴:

And since redemption comes specifically from the lowest state,

this also brings about that there should be a true and complete redemption,

an eternal redemption after which there is no exile,

about which we say "Shir Chadash" (a new song) in the masculine form

[unlike the redemptions before this,

which subsequently had an interruption! For specifically through the fact that it comes from the lowest of the low,

the truth and completeness of the matter is revealed,

that it is a thing of permanence,

and specifically in a revealed manner — the advantage of the sefirah of Malchus

(whose essence is revelation in a permanent manner,

as mentioned above p. 63/ which is revealed in its completeness in the true and complete redemption through Moshiach Tzidkeinu

(from the kingdom of the House of David/ as is known, the function of redemption

is — the revelation of G-dliness below in this lowest world, beneath which there is no lower,

a dwelling place for Him

(for His Essence)

blessed be He, in the lower realms,

and when there is a dwelling place, the Essence is revealed openly.

— And it can be said that this is the root of the words "Geulah" and "Golah" — from the term Gilui (revelation).

And it can be said,

that just as this is regarding the general matter of exile and redemption,

so too is it regarding the specific place where one finds oneself in the "lower hemisphere" — since that

(the "Mikdash Me'at" [minor sanctuary])

is the place where my revered 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 that place the redemption and the building of the Third Holy Temple is brought about,

"Mikdash Adonai konenu yadecha" (The Sanctuary, O G-d, which Your hands have established),

Although his place is in the Holy Land,

in Jerusalem, the holy city,

on the holy mountain — nevertheless, since this is brought about through "our deeds and service during the entire time of exile",

and especially at the end of the time of exile through the service of "Spread your wellsprings outward" — in this place,

and specifically in this place,

there is the entire preparation for "Mikdash Adonai konenu yadecha",

Sefer HaSichos — 5751

until immediately and at once, in this place, there is the revelation of "Mikdash Adonai konenu yadecha" — which my revered father-in-law, the Rebbe, the Nasi of our generation, could demand and implement,

so that first and foremost, the revelation of "Mikdash Adonai konenu yadecha" will be 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,

down to the lowest of the low — "one lifts up" and reveals the entire structure of "Mikdash Adonai konenu yadecha",

including even the roof of the building,

which "King Moshiach,

.

stands on the roof of the Holy Temple and proclaims to Israel and says: 'Humble ones, the time of your redemption has arrived'"²* — all this is "lifted up"

(brought about)

through the service

(elevation)

of the lowest.

And immediately and at once — "with the clouds of heaven" — all Jews,

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

will be transported to our holy land,

together with the Third Holy Temple which was built there,

and they take everything along,

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 worthy time and place — 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 specifically,

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

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

Every Jew receives additional strength and fortitude to fulfill the mission of our generation — which has the mission and charge from my revered father-in-law, the Rebbe, the Nasi of our generation,

that we must stand "Prepare yourselves, all of you" to receive the true and complete redemption,

and at their head — Moshiach Tzidkeinu,

David, King of Israel.

And being the mission of this generation — the innovation of the "venerable disciple" in our generation

(which includes all that a venerable disciple will innovate that was given to Moses at Sinai)

— it is understandable,

that when even a small child says in these days that he hopes and prays that Moshiach will come — this is a true innovation in Torah,

to the extent that it becomes a part of the "Torah innovation" that "from Me it shall come forth",

from the Most High Himself,

for the Most High agrees with the words and requests of the Jew — "Israel is a youth and I love him"*,

and the Most High reveals His love in simple literalness,

in a manner beyond measure and limitation,

and together with this — revealed below, below,

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

Monday,

28 Sivan

And especially since we have the assistance of all the matters of the world — "with many they were with me" — so that all matters of the world assist and lead 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 appoint each one of those present here as a shliach mitzvah for charity,

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

"And great is charity, for it brings the redemption closer"⁴⁵,

to such closeness and hastening that it leaves not a single free moment,

but goes directly from our gathering here now — "as one person with one heart"²

[as it was already at Rosh Chodesh Sivan,

and from the beginning it is drawn throughout all the days of the month,

and especially on the 28th of the month — the day which is the power of the entire month]

— we go to the Holy Land,

and immediately and at once,

and furthermore, and this is the main point — literally,

in a tangible manner,

beginning with the revelation of the "part of G-d from above"⁴⁷

(and as the Alter Rebbe adds⁴:)

literally,

and specifically as souls in bodies together,

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

and also — in the health of the entire world,

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

blessed be He, ■⁴,

through Torah — "He looked into the Torah and created the world"⁵.

And furthermore, and this is the main point: From this speech in all these matters,

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

the action of the Holy One, blessed be He,

whose main action is — immediately bringing down and revealing

(with all interpretations of the matter)

the true and complete redemption,

immediately and at once, literally simply.

♦ • *

[They recited the Maariv prayer,

and after the prayer, the Rebbe shlita continued:]

In addition to the fact that 28 Sivan is a continuation of 27

(page)

Sivan

(as above p. 61/ which primarily concerns the service of a Jew in the world

(including in the lower hemisphere)

,

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

Erev Rosh Chodesh

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

(which comes through the power of the service on the 28th of Sivan)

.

The matter in this:

On Erev Rosh Chodesh, the light of the moon is completely hidden as preparation for the new moon's birth on Rosh Chodesh.

And in the language

Sefer HaSichos - 5751

The manuscript: Through the phrase "Yifkod Moshavecha" (He will remember your dwelling)

(the concealment of the moon)

on Erev Rosh Chodesh

("tomorrow is the new month")

,

becomes the "V’nifkadet" (and you will be remembered)

(the birth of the moon on Rosh Chodesh)

,

the unification of the sun and the moon.

And in the service of G-d of the Jews - who are similar and count like the moon: On Erev Rosh Chodesh is the perfection of the service of a Jew,

when he stands in ultimate self-nullification

(similar to the moon which is hidden in concealment/ and this brings directly the elevation of the soul

("V’nifkadet")

- the unification and coupling of the Congregation of Israel

(Malchus,

the moon)

and the Almighty

(Ze’eir Anpin,

the sun)

,

and likewise the unification of every Jew as an individual

("and you will be gathered one by one")

with Essence and Being - so that they become one actual reality,

in true unity - "and they shall become one flesh",

until in a manner of Yechidah-

until - even higher than Yechid.

What is concealed is certainly not connected to any concept of cessation, G-d forbid⁵²,

because on the contrary: there is specifically only a concept of unification,

and unification in ultimate dominance.

And in addition to the concept of unification

(between Jews and the Almighty)

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

are born "offspring" - "the offspring of the righteous are good deeds",

until such good deeds

(which are not a particular matter of "and they shall become one flesh",

but good deeds)

through which a Jew

(in his body and soul)

becomes a "partner with the Holy One, blessed be He"

(in a manner of unification)

in all the matters of the Almighty,

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

so that in order for the Almighty to carry this out in perfection, He needs

(so to speak)

to have the participation of every Jew,

and specifically as a soul in a body,

so that through "our deeds and service" comes the redemption,

and one must, so to speak, reach that the Jew should agree,

and moreover - he should want and proclaim,

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

but that the redemption is already present literally,

as discussed above

(end of chapter 8)

that redemption is from the term revelation - the revelation of the Master of the world in "exile"

(which is achieved through the service of a Jew in exile)

.

And the power to achieve the unification on Erev Rosh Chodesh

[both from below to above,

the unification of Jews with the Almighty,

as Jews need to reach the Almighty,

and from above to below - the Almighty with Jews,

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

- comes from the day before it,

the 28th of the month,

which is connected with the power of

(the Giving of the)

Torah

(the significance of the third month)

,

and especially of the revelation of the inner dimension of the Torah below

(as above at length)

:

Through Torah, the connection

of the second day,

28 Sivan

and unification of Jews with the Almighty,

as per the known statement⁷ "Three knots" they are connected one with the other,

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

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

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

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

(but higher than the connection through Torah,

which is why there are "three knots"!)

.

And in the connection itself, there are two manners 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 concealed aspect of Israel connects with the concealed aspect of Torah and the concealed aspect of the Holy One, blessed be He,

(b)

the revealed aspect of Israel connects with the concealed aspect of Israel,

or the concealed 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.

And these and those are words of the living G-d⁵⁴ - one has both manners and concepts together in a living

(living G-d)

manner in a manner of eternal existence - both the "triple cord"

(three knots)

of the revealed

(revealed of Israel,

revealed of Torah and revealed of the Holy One, blessed be He/ and the "triple cord" of the concealed

(concealed of Israel,

concealed of Torah and concealed of the Holy One, blessed be He)

,

and also the "triple cord" in the second manner - revealed in concealed,

triple cord" in the second manner - revealed in concealed,

and concealed in revealed, etc. - so that one has the true unification of all three,

so that one has all the concepts of the revealed,

all the concepts of the concealed,

and all the concepts of the concealed as they stand in revelation

(three times three times three)

,

- as one single existence of "Yechidah to Your Yichud".

And the power for this comes from the 28th of Sivan,

when one has the perfection of three times three times three

(all these three manners in the unification of the "three knots")

,

the day that is connected with the perfection of the revelation of the power of

(the Giving of the)

Torah,

And the air of the inner dimension of the Torah,

and in such a way that the air of the secrets of the Torah stand revealed

(even in the outside of the lower hemisphere)

- a generation in which there is the perfection of the unification of Jews with the Almighty

(unification of sun and moon)

,

both in the revealed aspect and in the hidden aspect.

And through this—the unity of air is drawn into the world,

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

and also that the hidden part of the world—including its essential power—stands revealed.

And moreover, mainly,

that through this revelation of the yechidah of the soul in every single Jew—and this is the

(part of God)

Moshiach in every Jew,

and especially in the collective of the Jewish people when they gather together

(several times ten)

in a threefold house

(Torah, prayer, and good deeds)

- may there be the revelation of the general yechidah,

Moshiach Tzidkeinu⁵,

Sefer HaSichos - 5751

And it becomes 'yechidah l'yechadecha' - the unification of all matters together in one singular point,

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

specifically beginning from this 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 perfection the threefold house,

the Third Holy Temple,

"The Sanctuary of the L-rd, Your hands established,"

together with the connection of—

the Jew with his yechidah of the soul,

which connects him with the general yechidah,

Moshiach Tzidkeinu,

may he come and redeem us and lead us upright to our land,

and Jews go together with the Torah,

with a 'new Torah' from Moshiach Tzidkeinu,

and the continuation—through the Almighty,

"A new Torah will go forth from Me,"

and moreover, mainly—immediately and at once.

[Afterwards, the Rebbe 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]

.

(Cited in Likkutei Sichos Vol. 29 p. 360 note 27)

.

See Shaarei Teshuvah in note 58.

And more.

Sefer HaSichos - 5751