English translation — משיחות ש״פ עקב, כ״ג מנחם־אב, מבה״ח אלול ה׳תנש״א

Standing in Shabbos Mevarchim the month of Elul – which is called the month of accounting,

(being the last month of the year)

,

when one must make a cheshbon hanefesh (accounting of the soul),

An accounting of the service during the past year - is a fitting time to contemplate the general content of the accounting of the soul,

And in the service that this should evoke in a Jew.

And since also the special determination of Rosh Chodesh

(on weekdays)

is with individual providence and precision - one can derive a lesson in the accounting of the month of Elul specifically from the following:

(a)

The two days of Rosh Chodesh Elul

(the _"head" which includes and leads all the days of the month²)

fall on Shabbat Kodesh and its morrow, on the first day

(as was said in the blessing of the month)

.

(b)

Shabbat Mevarchim Elul occurs this year in Parshat Eikev.

Since the month of Elul is the month of accounting and summary of the service of the entire year,

is included in it

(the intent and purpose of)

the entirety of man's service

to serve his Creator

(throughout the year)

,

as is hinted in the acronym of "Elul"² - "I³ am to my Beloved and my Beloved is to me,"

which is the general content of man's service⁴ - that his existence

(I)

should become connected and unified with the Almighty

(my Beloved)

.

And the connection is in two ways: I am to my Beloved - the arousal and service of a Jew from below upward,

in the manner of an arousal from below,

whereby he draws and connects himself to the Almighty,

by serving Him through Torah and mitzvot; and "my Beloved is to me" - the drawing down and assistance

(heavenly assistance)

from the Almighty to Jews from above downward,

in the manner of an arousal from above.

And the order of service is,

that first comes "I am to my Beloved" and then "my Beloved is to me"

[not like the order in another verse"

Shabbat Parshat Eikev,

23 Menachem Av,

Mevarchim HaChodesh Elul

and 75

"My Beloved is to me and I am to Him,"

first the arousal from above and then the arousal from below,

like the order of service is in the month of Nissan, because in this consists the purpose and foundation of all matters,

that first and foremost comes the service from below upward,

the service by his own power of the "I" - he should not wait until there will be an arousal from above,

an arousal from above,

but he

("I")

should become aroused by himself "to my Beloved,"

to the Almighty,

as known that the intent and purpose of the creation of man and the descent of the soul below and the perfection

(pleasure)

of man as the Almighty established him is,

that what he receives should not be "bread of shame"

(free,

not earned but shame-bread/ including - through a gift from above

[and as the well-known saying of my revered father-in-law, the Rebbe, that "among Chassidim there is no 'by itself'"]

,

but that he should earn it through his own service⁵,

and in the language of our Sages - "If I have not toiled but found, do not believe,

if I have toiled and found, believe,"

[and simply - it is the nature of all people

(even non-Jews)

,

and certainly Jews,

and certainly when

they perform their service with extraordinary effort above their natural and usual way

(in the category of "servant of God")

]

.

And through this "I am to my Beloved"

(the arousal from below)

he causes that there should be "my Beloved is to me,"

the arousal from above and drawing down from above to below.

That is,

Although before an arousal from below one receives empowerment and heavenly assistance

[as it is explained⁶ particularly regarding the month of Elul,

that then the Thirteen Attributes of Mercy are revealed,

as the analogy of "the king in the field,"

in the manner of arousal from above,

and from this⁷ one receives the power for the service of "I am to my Beloved" in the month of Elul]

- is in the month of Elul"

(the month of accounting of the entirety of the year's service)

emphasizing the purpose of the entirety of man's service,

that one begins with "I am to my Beloved"

(and then "my Beloved is to me")

,

because the approach of a Jew throughout the year

[even when he stands at the conclusion of the service in the last month of the year,

after the service in the preceding eleven months]

must be,

that

(he should not rely on the arousal from above,

but)

first and foremost is his own service on the part of the lower being

[on weekdays

Sefer HaSichos - 5751

("field")

specifically from the month of Elul"']

,

and through this should then be drawn down "my Beloved is to me": and in this

("I am to my Beloved")

consists the ultimate intent of all matters,

or

(or)

the perfection of the arousal from above - specifically when it comes about from the service of a Jew by himself,

whereby through this the arousal from above is drawn down in an internal manner,

until furthermore - that through the arousal from below is then drawn down an even higher arousal from above

("my Beloved is to me")

than that which comes from above before the service".

And to add,

that this matter is also hinted in that the first letter of "Elul"

("I")

is the letter alef,

the first letter of the twenty-two letters of the Torah: being the first letter of the alef-beit,

it indicates the first and simplest level at the beginning of all letters

(in order from below upward)

,

whose number is one

(one)

" and from this one then ascends from below upward

(from the light to the heavy)

to the letter beit,

whose number is two

(twice as much,

and then gimel - three times as much,

etc.

level above level until the letter tav - the end and perfection of the letters,

That is the ultimate perfection - four hundred ⁸.

And on the other hand,

Is the letter Aleph the beginning and head of all twenty-two letters of the Torah with which the world was created,

From it all matters in the world derive.

And in the service of G-d, this alludes to the service with one's own power from below

("I am for my beloved" / That begins

(from the "I")

from below and then ascends from lower to higher, from light to heavy; and this becomes the beginning and foundation of all matters,

also of the drawing down from above

("and my beloved is mine")

.

Because both concepts of "I am for my beloved" and "and my beloved is mine" are included in the acronym of "Elul"

(the month of accounting / it is reasonable to say that in particular both concepts are present in the service and accounting of the soul of a Jew in the month of Elul,

both the concept of "I am for my beloved" - a service from below upward,

and also the concept of "and my beloved is mine" - a service from above downward

[Even though in general "I am for my beloved" means man's service and "and my beloved is mine" means the drawing down from above]

; and since the Almighty wanted all thoughts and influences from above to be drawn down through a service of this kind below - it can be said,

that through that which in the service of a Jew there is a semblance of "and my beloved is mine"

(a service in the manner from above downward)

,

this is the vessel to draw down "and my beloved is mine" literally,

the arousal from above of all influences from the Almighty below.

And it can be said,

that the two matters in the month

Shabbat Parshat Eikev,

23 Menachem Av, Rosh Chodesh Elul

Elul - "I am for my beloved" and "and my beloved is mine" - are alluded to in the two days of Rosh Chodesh Elul

(since Rosh Chodesh Elul is

(in our time)

always two days,

because the month of Menachem Av is always full)

,

And in the language of Scripture - "And in your new moons" in plural,

as explained in the Zohar: "And how many heads are there for the moon,

but two heads

(in each and every month)"

".

And specifically and emphatically - in the determination of Rosh Chodesh Elul in this year - on the holy Shabbat day and on the first day of the week:

Sunday and Shabbat allude to and signify two orders and levels in time: Sunday is the beginning of the counting of the days of the week from below upward,

and Shabbat indicates a counting and order from above downward.

As it was at the beginning of creation - in the first Sunday of the act of creation and the first Shabbat: On Sunday of the act of creation, the creation and the counting of time of the days of the week began from below upward: Sunday,

Monday,

Tuesday,

then Friday and the seventh day: and so it repeats every Sunday,

that one begins counting anew "today is Sunday"

(in the example of the first Sunday²⁷)

,

and the counting repeats in an order and gradation from below upward,

from Sunday until Shabbat

[and the enjoyment and perfection of

the Shabbat is constituted through the service during the six days of the week,

as our Sages said² "One who toiled on the eve of Shabbat will eat on Shabbat"]

.

In addition, there is a second order and counting - from above downward: Even though the existence of time is a creation,

that time was created in the first moment of Sunday of the act of creation - it is stated in books that before creation

(during the six days of creation)

there was a Shabbat⁵

[as is known that before the creation of time there was a semblance of time,

an "order of times

(beforehand)

"²'■]

and the Shabbat day

(before the time of the six days of creation)

blesses all the six

(שבעתי■'■)

days of creation,

and all times are included,

which is an order of time from above downward - from Shabbat

(perfection)

is drawn down

(blessing and drawing down⁵'■)

into the six days

[and similarly every Shabbat - the seventh day blesses all the days"'■]

.

And just as this is in the counting of times,

so too is the difference between Sunday and Shabbat in the content of their service: on Sunday of the week begins the

Sefer HaSichos 5751

order of service on weekdays,

in an order from light to heavy

(from below upward / beginning from Sunday

(the easiest service¹⁴)

,

and then one ascends to a harder service on Monday

("on which division was created" / and then on the following days,

until the completion of the service on Friday,

the day of the creation of the first man,

until the completion of Shabbat

("And the heavens and the earth and all their host were finished""■)

.

In contrast, the service on Shabbat is in a manner of from above downward - from the outset with perfection and pleasure,

eating of fat meat and aged wine, etc."

(and from this power is drawn from above downward

(from it are blessed)

into the weekdays following)

.

And it can be said that similarly there are these two countings and orders in the service of man

[because since "Bereishit is for the sake of Israel",

all matters in creation - including the two orders of time mentioned above - are present

(for the sake of)

in the service of Jews]

,

the counting from below upward,

which begins from Sunday of the week and leads to Shabbat,

and the counting from above downward,

which

to note that on Sunday,

the Holy One, blessed be He, was alone in His world

(and therefore it is called "one day" - Genesis 1,

5, and in Rashi there

(Bereishit Rabbah 3,

8)

,

that in it the service is easy,

and especially on Monday, on which division was created

(Genesis 1,

Bereishit Rabbah 4,

and days after that,

that each day one rises in his service,

until the completion of the service on Friday

(the day of the creation of man / and Shabbat,

as inside.

begins directly from Shabbat and blesses the six days that follow:

A Jew consists of two parts - a soul and a body: his soul is truly "a part of G-d from above",

that even in the world of material reality

(materiality)

,

in the physical world of action,

it is "a part of G-d from above"; and his body which is "dust from the earth"

("Man's foundation is dust")

,

"Dust you are and to dust you shall return""

[Dust connotes and means self-nullification,

"And my soul shall be as dust to all"⁴,

As a soul in a body, perfection^ especially that which "And my soul is as dust to all",

all the more so his body⁴.

From the aspect of his body,

"Dust from the ground"

(that the dust was created

(the earth)

on the first day of the works of creation⁵^ must be service

(in clarifying the body)

with an order and progression from below to above,

Shabbos Parshas Eikev,

23 Menachem-Av, 4 of Elul

from the light to the heavy,

from "Dust you are" he should ascend level after level upward.

[And in this consists the main service and the fixed order in man's service - as follows p. 47]

.

But from the aspect of his soul, a Jew has the power to do his service in a way from above to below,

not to go with an order from the light to the heavy,

but immediately do his service with utmost perfection,

in a 'Sabbath-like manner',

heavenly work⁵.

Since even being a soul in a body below

(in the physical world)

he is a 'part of G-d from above',

connected with 'heaven from above',

a 'heavenly Jew' - he has the power and he must demand from himself from the outset the perfection of service,

until - great and wondrous things,

until - the perfection of 'a day that is entirely Shabbat and rest for the life of the worlds'⁵⁵.

And it can be said that these are the two concepts of 'I am my Beloved's'

(from below to above)

and 'my Beloved is mine'

(from above to below)

which are hinted

(also)

in the setting of Rosh Chodesh Elul in this year - on Shabbat and on the first day - which gives the general content of the accounting of the soul that a Jew must make of his service throughout all the days of the year: that in his service each and every day - both on weekday and on Shabbat and Yom Tov - both orders must be present:

(a)

That service is in order and progression from below to above.

And this must be also on Shabbat and on Yom Tov,

even on the day 'like a year' "

(Yom Kippur)

and Simchat Torah,

when

one holds a service above measurement and limitation - as emphasized in that all the days of the year,

also Shabbat and Yom Tov,

are counted according to the count of days from the days of the week from below to above

(first day,

second day, etc.)

,

as it is said in the 'Song of the Day' of the days.

And then one also offers the daily offering that is offered every day and the like;

(b)

And on the other hand: each day - even on weekdays - must be

(from the aspect of the soul of a Jew)

a service from above to below,

like the service of Shabbat,

in the manner of the exposition of

(Beit)

Shamai on 'Remember the Sabbath day to sanctify it'⁵⁵,

"That you should remember it from the first day of the week, so that if a nice portion comes your way, you should prepare it for Shabbat"*⁵,

like the practice of the elder Shamai 'that all his days he ate in honor of Shabbat,

how? If he found a nice animal, he would buy it and say 'This is for Shabbat',

if he found another nicer than it, he would buy it and set it aside for Shabbat, etc.'⁵⁷,

So also every day of the week, with him, it was heard that he did

(a semblance of that)

the perfect service of Shabbat

[However, 'Hillel had a different quality, that he would say clearly'⁵ 'G-d day by day provides us our needs'⁵⁷,

the order of service from below to above²⁵]

.

.

And in general of the Children of Israel - these two

Sefer HaSichos - 5751

Matters: The difference between Issachar and Zevulun: Issachar refers to masters of Torah⁶ - whose main service is Torah study⁶,

aspect of Shabbat⁶² - a service from above to below; Zevulun refers to the businessmen²⁹,

whose main service is in the performance of the commandments,

which are clothed in physical things and natural ways

(which is from business dealings)

- weekday works,

which is in a progression from below to above

(first day,

second day, etc.)

.

Between the two days of Rosh Chodesh Elul

(in this year - Shabbat and first day)

is the main day - the second Rosh Chodesh*■⁶

(first day when the count of the days of the month of Elul begins

(However, on the first day of Rosh Chodesh - Shabbat - is the thirtieth day of the month of Menachem-Av)

,

as it is expressed also in that on the second day of Rosh Chodesh Elul begin most of the customs

(and the customs)

of the month of Elul

(like the blowing of the shofar⁶⁵ etc.)

,

and only a few matters begin on the first day of Rosh Chodesh.

And one can say the reason for this in connection with the setting of this year:

Just as in the general concept of 'I am

my Beloved's and my Beloved is mine' the beginning and main is 'I am my Beloved's',

the service of below,

and then comes the drawing down from above

(as above, p. 42)

- so it is also in man's own service,

that the main and foundation is 'I am my Beloved's' - the service from below to above

(from the aspect of the body of a Jew which is from dust)

,

and then -

(and in addition to this)

- comes 'my Beloved is mine',

the service from above to below

(from the aspect of his soul)

.

And furthermore: the fullness of ability to do the service of 'my Beloved is mine'

(revelation of the soul)

comes specifically through the 'I am my Beloved's',

as follows.

And similarly regarding the counting of times: The main counting of days is from the first day: but in addition to this, there is the concept of Shabbat before creation.

And accordingly, the second day of Rosh Chodesh - the main of the two days of Rosh Chodesh Elul - falls on the first day of the week,

because in this consists the beginning and the main account of the month of Elul - the service of 'I am my Beloved's' from below to above

(the concept of the first day)

.

But since this is an account that includes all matters of service - in this there is also the service of 'my Beloved is mine' - as hinted in the first day of Rosh Chodesh Elul,

on the holy Sabbath

(whose concept is - service from above to below)

⁶⁶.

Shabbos Parshas Eikev,

23 Menachem-Av,

From the beginning of the month of Elul

and 75

The explanation of this:

The regular and established order in a person's service is - the service of "Ani l'Dodi"

(from below to above)

,

Because the Holy One, blessed be He, desired to have a dwelling place in the lower worlds

the service must be according to the limitations of the lower worlds,

and the way that the Supernal One established the world

(lower worlds)

in a natural manner is,

that one must proceed in an order from below to above,

from the easy to the difficult

(and in the study of Torah - at five years of age [one begins] Scripture,

at ten years of age [one begins] Mishnah, etc.³³,

and so forth)

.

Accordingly, it follows that even though the service of making a dwelling place in the lower worlds is carried out both through the service from below to above and through the service from above to below - this is nevertheless emphasized more in the service from below to above

(according to the limitations of the lower worlds)

.

And although a Jew has a soul which is "from the upper realms"³⁴,

a "veritable part of G-d above"

(by virtue of which he has the power for service from above to below,

as above)

- nevertheless, the Supernal One sent the soul down into a physical body,

which is "from the lower realms"³⁵

("dust from the earth"/ in this lowest world, below which there is no lower,

because in this consists the ultimate purpose of all matters - that a Jew,

a soul in a body,

should make a dwelling place for Him, blessed be He, in the lower worlds.

Therefore, the primary and constant service of a Jew - with his soul as it is clothed in a body,

is a service in a natural way, measured according to

the limitations of the physical body and the nature of the world - service from below to above,

"Ani l'Dodi".

And also the service of "v'Dodi li"

(drawing down from above to below)

,

of the revelation of the soul,

must not be detached from the lower realm,

but rather in a manner of drawing down from above to below,

"v'Dodi li",

within the reality of the human

(the body)

.

Based on this, we can explain the reason why the main counting of time among Jews is - from the first day of the week,

for ostensibly: Since the creation of man was on the sixth day - and every person is compared to Adam, the first man

(of whom it is said "therefore man was created singly"⁷)

- then indeed there was the "and the L-rd G-d formed man from the dust of the earth",

but in a manner that "He breathed into his nostrils the breath of life"⁷¹,

"a veritable part of G-d above" - then the counting of time through man should have begun from the sixth day

(i.e.

the sixth day - "this day is the beginning of Your works"⁷⁷ - should have been the first day)

?! Rather, since the intention is to make a dwelling place in the lower worlds,

in the lowest of the lower worlds,

therefore the service must begin

(not with the perfection of the service

(the sixth day / after the completion of all creation,

"And G-d saw everything that He had made and behold it was very good",

and everything was complete "so that he could enter

(the man)

into the feast immediately"⁷⁴,

rather)

from the lowest of the low,

from the easy to the difficult,

from below to above.

And on the contrary: specifically in the lower worlds does the

Sefer HaSichos - 5751

dwelling place for Him, blessed be He,

for His very essence^40-7.

This is similar to what is regarding the creation of the world,

that the power of the essence of the true existence is revealed specifically in the created entity⁷,

which "He alone, with His power and ability, created something from nothing, etc."⁷⁷.

Similarly, we can say regarding the soul and body,

that the complete revelation of the "veritable part of G-d above"

("and He breathed into his nostrils the breath of life")

- which gives the power that a Jew can perform his service with ultimate control

(in a manner of "v'Dodi li",

from above to below)

- is revealed specifically in the soul as it is clothed in the body below

(in the physical world)

,

and through the service from below to above of "Ani l'Dodi"

(according to the limitations of the body)

.

As it is written, "Everything came from the dust"⁷,

even the sun,

moon and stars - the host of heaven⁷.

Similarly, we can say regarding the body that was made from dust,

since in it

(the created entity)

is the power of the essence

(the true existence / therefore through it - the clothing of the soul in the body - all matters are drawn down,

even the elevated matters in the heavens above

(which all come from His essence, may He be blessed)

."

And specifically through the service of elevating

the lowest and most inferior

(the body)

,

the complete elevation of even the highest,

the "veritable part of G-d above", is accomplished.

As is known the parable for this^"

(of "and He weighs the mountains with a scale"^")

that the elevation of the most sublime matters is accomplished specifically by lifting the lowest^"".

Based on the above, it is understandable that the content of the reckoning and service of the month of Elul - as expressed in its acronym "Ani l'Dodi v'Dodi li" - consists of three matters: the service of

(a)

"Ani l'Dodi",

(b)

"v'Dodi li",

and

(c)

the connection of both together,

in one word and one month - Elul:

"Ani l'Dodi" consists of the service of man in refining the lower

(the body)

from below to above,

from the easy to the difficult.

And even though this brings a person to the revelation

Shabbos Parshas Eikev,

23 Menachem-Av,

Mevorchim Elul

of "Dodi" but only as it is measured according to the awakening from below and the limitations of the lower realm

(of the "Ani",

which is lower than "Anochi" / it has the advantage, however, that it comes through one's own service and it takes hold of him internally.

"v'Dodi li" is accomplished through the service of a Jew similar to this,

in a manner of drawing down from above to below - through the revelation of his soul

(which is a "veritable part of G-d above")

.

But this does not actually pass through the lower being so much

(Like the service from below upward / because this comes through a revelation from above,

But this reaches a higher level in the revelation of Divinity

("ודודי")

Like the revelation of "Dodi" in the "Ani"

(לדודי)

".

The perfection of everything is when one has the connection of both matters - "אני לדודי" and "ודודי לי" - together: that the level of Divinity

("דודי")

Which is higher than the "אני"

(The reality of man below / becomes revealed internally in the "אני",

within the limits of the lower being.

Until they become truly one thing,

without distinction between them - through the revelation of the Essence

(that is above lower and higher,

and above high and low)

- which is revealed specifically in and through the "אני"

(יש)

below.

As discussed above,

that the perfection of the revelation of "ודודי לי"

(the revelation of the "actual part of G-d from above"/ even from the true yesh,

His Essence, may He be blessed,

is opened and revealed specifically through and in the "אני

(לדודי)

",

(the service of this)

יש הנברא,

yesh of the world of Asiyah,

which at the outset

(at the beginning of the service)

goes in an order of service from below upward

(עשי׳,

יצירה,

בריאה אצילות)

,

But afterwards - through that which the "אני לדודי" brings afterwards

the service of "ודודי לי"

(from above downward - אצילות,

בריאה,

יצירה,

עשי׳)

,

Divinity that is above creation is also revealed in the "אני",

until it becomes "ודודי לי",

"כל מקום שנאמר לי אינו זז לעולם"⁴",

that in the "לי" of the "אני"

(the created yesh)

becomes a true and eternal yesh

(above the limits of time and space of creation⁵,

which are inherently connected with changes)

.

From this is understood a fundamental point that must be in the accounting of the soul of the month of Elul: the righteous accounting of the service during all the days of the year must be in three matters"":

(a)

How a Jew performed the service of "אני לדודי" in a manner from below upward,

how much of his own powers and effort he invested in the service,

and in general - the accounting regarding the service in refining the body and his portion in the world.

(b)

Additionally also - a Jew should not suffice only with the accounting of the soul regarding his service from the light to the heavy,

but he must also make an accounting of how he performed the service of "ודודי לי" in the manner from above downward,

a perfect

(Shabbat-like)

service which every Jew can and must demand from himself because of the fact that he has a soul

(which the Almighty Himself,

"מלך חי וקיים"⁷",

gave him and gives him every morning)

.

ספר השיחות - ה׳תנש״א

(c)

In addition, there must also be with him the connection of both matters together: even when he is at the perfection of the service,

this must be connected with "

(ודודי)

לי",

with the person

("אני")

as he is a soul in a body below.

And on the contrary: specifically through the "אני לדודי" is the revelation of "ודודי לי",

as above.

And just as and through this that a Jew makes the righteous accounting regarding his own service

(from the microcosm 'this is man'"")

- he also makes the accounting of his portion in the world,

until - that he has the power to make the accounting of the entire world,

"בואו ונחשוב חשבונו של עולם"⁴⁹",

כפס״ד ה־ רמב״פ״י,

that through one mitzvah a Jew has the power to tip "himself and the entire world to the scale of merit and cause for him and them salvation and rescue".

According to this, one will also understand the connection with the portion of the Shabbat Mevarchim Elul,

Parshat Eikev:

In the word "עקב" at the beginning of our portion there are several interpretations.

Among them - interpretations from one extreme to the other: Rashi explains that "עקב" means "light commandments that a person tramples with his heels"⁵⁰.

Other commentators of the Scriptures explain that "עקב" means "end and conclusion"

["They call in the holy language the beginning of every thing by the term 'head', etc., and similarly they call the end of every thing 'עקב',

because language uses the analogy of man, and the head is the beginning, and the heel therein is the end and conclusion"⁵¹]

,

"as in 'ever eikev',

reward

at the end"⁵².

That is,

that "And it will be, because you will listen" means the reward that one receives at the end and conclusion of the service

(perfection of the service)

.

Which corresponds to the simple interpretation,

that 'eikev' means 'because of'⁵³: 'And it will be, because - due to the fact that - "you listen to these laws and keep and do them",

one will receive the reward 'And Hashem your G-d will guard for you the covenant etc.'

Since both interpretations are in the same verse,

and moreover - in the same word,

it is understood that they have a connection and relationship between them⁵⁴.

One must understand: What is the connection between the two interpretations mentioned above - seemingly they are not just separate interpretations,

but rather opposite interpretations: According to Rashi, 'eikev' denotes a low level in service,

even the beginning of the service

("light commandments" regarding a person who needs to be careful not to be "trampling with his heels" on the "light commandments": but unlike that, according to the second interpretation, 'eikev' denotes

(the reward that comes)

the conclusion and perfection

(end and conclusion)

of the service

(of "you listen and keep and do",

thought, speech and action")

?!

The question is also on Rashi himself: it already says earlier in the Torah⁵⁵ 'Eikev asher shama Avraham be-koli',

and Rashi there does not explain at all,

because it is simple by itself,

the simple interpretation of 'eikev' is - 'because of' or 'on account of'

(because of this that 'Abraham listened to My voice' he receives the reward)

.

What compels

ש״9 עקב,

ב״ג מנחם־אב,

מבה״ת אלול

ו76

Rashi in our portion takes the word "Eikev" out of its simple meaning and interprets that "Eikev" here means "light commandments that a person tramples with his heels."

And we can say the explanation of this according to the above: The revelation of the completion and perfection of the service

("Eikev" in its meaning is end and aftermath)

,

"And my Beloved is mine"_ʼ is opened specifically through the beginning of the service in the lowest [level]"*

(light commandments)

,

"I am my Beloved's".

Like this is regarding the general concept of the month of Elul - that although it is the last month of the year

(after all the service during the year, its beginning is with the letter Aleph

(acronym for Elul, because through the beginning of the service

(when one is still at the Aleph)

one reaches the perfection of the service.

From this comes a lesson in the accounting of the soul of the month of Elul, especially in connection with a matter that is time-bound - the true and complete redemption,

as mentioned many times and especially recently,

because "I await him every day that he will come,"

and according to all the signs

is "Behold, this

(Mashiach)

comes""",

Therefore one keeps thinking and talking about the redemption,

and one tries to connect all matters of this time with the redemption,

and the service of Jews is to hasten the redemption.

And in our matter: "Eikev" also has in it the meaning,

that it refers to "Eikev" in time - the generation of the heels of Mashiach,

and especially the heel of the heel of Mashiach - the present time.

And like the two explanations above in "Eikev," there are also two explanations in "Eikev" in its meaning of the footsteps of Mashiach:

(a)

from the language of heels²•¹,

the lowest level.

Just as the heel of the foot is the lowest part in the human body,

so is the generation of the footsteps of Mashiach the lowest generation throughout all the generations,

when in the world there reigns a double and multiplied darkness.

And as explained in Chazal the undesirable signs of the darkness of the footsteps of Mashiach

(like "In the footsteps of Mashiach insolence will increase" etc.)

.

(b)

from the language of end and aftermath,

that it refers to the end and aftermath of the exile and the days,

immediately and at once,

just before the coming of Mashiach⁴"¹,

because it is already "all the ends have passed" and one stands ready for the redemption.

And especially in this generation of ours and in this time of ours,

as mentioned

Sefer HaSichot - 5751

many times,

that the Rebbe (my father-in-law) testified and announced,

that all matters have been completed,

also completed the "buttoning of the buttons,"

and the only thing that remains is - the one movement from Above that He should take the Jews out of exile and bring them to the Holy Land.

.

.

And therefore Jews ask and cry again and again - and now even more forcefully than before - "Until when?"?!.

.

.

And the connection of the two explanations is,

that specifically because the footsteps of Mashiach is the lowest more in the aspect of heels

(and one must ascend from it from below to above, the perfection of the coming of Mashiach is revealed in the true and complete redemption

(from above to below)

.

Until there is the connection of both things together

(that in the lowest of the exile the redemption becomes - "golah" with an Aleph - "vav")

- in the Third Holy Temple,

which is also a tripled Holy Temple

(like a threefold cord*")

,

including also the First Temple

(which was in the aspect from above to below⁷ʼ")

and the Second Temple

(in the aspect from below to above⁷"¹)

,

and an eternal Temple""ʼ,

in the eternal redemption after which there is no exile"ʼ,

when there will be the perfection of the revelation of His Essence in the lower realms"",

and the perfection of the

From this there is also a lesson regarding the accounting of charity of the month of Elul - that it must be especially regarding the state of "Eikev,"

the footsteps of Mashiach:

A Jew has the power to arouse himself and arouse other Jews,

and primarily to arouse, so to speak, the Above - that "Come and let us calculate the account of the world": according to all calculations

(which the Above has indicated in His Torah and in the miracles that He performs in the world)

the Above should have already brought from long ago the true and complete redemption through our righteous Mashiach

(as above^x and especially in this year,

which according to all calculations and signs is the "year that the King Mashiach will be revealed in it"ʼ"

(as mentioned many times in recent months/

And especially coming from the "three weeks,"

when Jews engaged in studying the laws of the Holy Temple

(the Chosen House, that through this the Above²" "I consider it as if they are engaged in building the Temple,"

and especially that the Temple is already standing and built above,

and it only needs to descend below,

and we are already after the Fifteenth of Av,

which "from here onward, one who adds, will increase,"

"From the Fifteenth of Av onward, one who adds nights to days to engage in Torah will add life to his life"⁴",

and we are already

(close to the conclusion)

two

Parshas Eikev,

23 Menachem Av, preparing for the month of Elul

Sabbaths after the Fifteenth of Av,

and through keeping two Shabbats properly, the Torah promises that "immediately they are redeemed"⁵",

and in addition it is the Shabbat when we bless the month of Elul,

the month when the Above stands like a "king in the field,"

"and then⁵ʼ are permitted

(and able*")

all who wish to greet His face,

and He receives them all with a pleasant countenance and a smiling face to all,"

And in addition to this - one finds oneself in the synagogue and study hall and house of good deeds,

and together with a congregation of Jews,

and from several congregations

(tens)

of Israel -

a Jew receives

(in this place and time)

the greatest powers and he also has the greatest merit and responsibility to ask and cry to the Above: "Until when"?!.

.

.

* * *

Since all matters of "our deeds and our service"⁷ have been completed,

and therefore one cries and demands "Until when"

(as above)

- then the stormy question arises: since all matters have been completed - how is it,

that our righteous Mashiach has not yet come?!.

.

.

And perhaps we can say:

It is known the letter of the Baal Shem Tov where he conveys the answer of the King Mashiach to the question

(of the Baal Shem Tov)

"When will the Master come" - "When your wellsprings spread forth externally."

That the coming of Mashiach depends on the spreading of the wellsprings outward,

That the wellsprings of Chassidus should spread and reach even into 'chutzoh' - into the outermost and farthest details and matters of creation.

Since after the many activities of our Nesi'im until now in spreading the wellsprings outward,

and in the greatest abundance,

until in all circles of Israel

(as follows)

that Moshiach has still not come - one might perhaps say,

that there is still a type of Jew where the spreading of the wellsprings has not reached,

as follows.

One need not elaborate on how much our Nesi'im throughout the generations have accomplished in spreading the wellsprings outward - because everyone can see it,

starting from the revelation of the teachings of Chassidus through the Baal Shem Tov,

and then - the addition that was added to it from generation to generation through our Nesi'im,

until our generation,

in which the work of spreading the wellsprings outward was expanded - by his holiness my father-in-law, the Rebbe, leader of our generation

(and especially after his arrival in the lower hemisphere)

- and in an even higher manner than before:

In addition to all the explanations and elucidations etc. in the inner dimension of Torah that have been added in this generation of ours

(based on the principles of the inner dimension of Torah that were given before this) the spreading of the wellsprings outward was...

Sefer HaSichos - 5751

became¹ in a manner - that it reaches and goes through the widest circles of Jews everywhere,

Jews of all types and levels of life; and a dissemination to all ends of the earth,

in all parts and corners of the world.

Including and especially - through the translation of Chassidic topics into the languages of the nations of the world,

which makes them accessible to every single one*;

Through all of this - the wellsprings of Chassidus have reached every type

(at least)

of Jew in 'chutzah',

until also in 'chutzah' that has no 'chutzah' beyond it,

so that every Jew - in whatever place and level he may be - has

(at least)

the power and ability

(even if for now he does not yet have any revealed connection to it)

to have a connection and be bound with the wellsprings of Chassidus in his life.

Since after all this,

all these many activities in spreading the wellsprings outward until now,

and in the greatest abundance,

Moshiach has still not come - perhaps there is room to say

(apparently)

,

that there remains a certain type and area in 'chutzah' that the 'wellsprings' have not yet reached until now.

And perhaps this is the last obstacle to 'Ati Mar'

(which comes as a result of spreading the wellsprings outward.

The matter,

which are founded and included

(in concealment)

in the Torah given to Moshe at Sinai

(see Likkutei Sichos Vol. 18 p. 252 and on.)

and see references there)

.

I had an idea - that there is a whole type of script letters - in which the wellsprings of Chassidus have not yet reached

(according to the information available here)

:

For people - G-d forbid - who do not have the ability to see, G-d forbid

(being 'sagi nahor'¹ / they invented a special script,

which is called

(in the vernacular)

"Braille",

in which the script letters are raised,

so that even one who is sagi nahor, G-d forbid,

can touch and feel with his fingers the letters,

and through that know what is written there.

It is self-understood,

that this is a complete status and condition of 'chutzah',

and even more - a 'chutzah' that has no 'chutzah' beyond it¹,

as understood from this itself - that after all the efforts and activities in spreading the wellsprings outward,

through which one has reached everywhere

(as mentioned above section 14)

,

one has

(until now)

not reached in this 'place'.

Now there was added the innovation,

that in recent days a Tanya book was printed in 'Braille' - through which a new development in spreading the wellsprings was opened,

that it reaches also into this new type of 'chutzah'

(for 'sagi nahor')

!

And although the Tanya currently does not have

Shabbos Parshas Eikev,

23 Menachem Av, erev Rosh Chodesh Elul

reached all Jews who are connected to this - but the very fact that there exists in the world a Tanya in 'Braille' - this itself brings the 'wellspring' of Chassidus also into this type²⁴ of 'chutzah'; and gives the possibility that the sources of Chassidus should be accessible also to those Jews who find themselves, G-d forbid, in this status and situation,

that in their lives they should have a connection to the teachings of Chassidus.

And in particular - that the Tanya has already arrived also in this building,

the synagogue,

the study hall,

and the House of Good Deeds which is located within the four cubits of his holiness my father-in-law, the Rebbe, leader of our generation, in the last ten years of his life in this world

(for sanctity does not move from its place¹¹⁵)

- the source for spreading the wellsprings outward to all ends of the earth.

And we have merited to continue his work in this synagogue, study hall, and House of Good Deeds

(also by holding Chassidic gatherings etc. in this place, including and especially - the work of spreading the wellsprings outward,

and with an addition in the manner of ascending in holiness.

And it should be added,

that since the book of Tanya is 'the Written Torah of Chassidus'⁷³,

it is understood that in this Tanya are

included all the matters of the wellsprings of the Baal Shem Tov of the teachings of Chassidus¹

[just as in the Written Torah is included the entire Oral Torah,

"There is nothing that is not alluded to in the Torah"⁷⁵]

.

And in particular, one could say,

that in the Tanya there is also the Oral Torah of Chassidus

(Oral Torah - within the Written Torah itself)

- the fifth section*¹⁵,

Kuntres Acharon¹⁵¹,

like the book of Devarim

(the fifth book / 'Mishneh Torah' - which is called

(and is the source for)

"Torah she-be'al peh".

The main point in all the above - is indeed the true and complete redemption through our righteous Moshiach in actual reality.

Accordingly - whether the above has a connection to this,

or not - now

(after we have already opened up this matter in spreading the wellsprings outward)

a certain thing,

that immediately and truly there must already come the true and complete redemption through our righteous Moshiach!

Sefer HaSichos - 5751

And then there will also be the complete healing of all Jews,

also of those Jews - as our Sages said: 'In the future, the blind will be healed, as it is said: Then the eyes of the blind will be opened.'

And moreover - 'When He (Hashem) comes

(the Holy One, blessed be He)

to heal the world, He does not heal first but the blind',

so that they become 'sagi nahor' in a superior sense,

they have an abundance of light simply

(in a way that it does not diminish, G-d forbid, the physical power of sight, and accordingly they have the ability to read and study Torah also from regular script letters - like everyone else.

And it should be noted,

that then

(at the time of the Redemption)

they will not need to come to script letters - since all Jews will hear Torah from the Essence and Being,

as it is written: 'A new Torah will go forth from Me'⁷,

through the true 'great sage' - our righteous Moshiach,

who 'will teach all the people' the 'new Torah' of the Essence and Being with addition of explanation and elucidation etc.,

and study in the aspect of sight specifically.

So that we will not need to arrive at the letters of the script,

And obviously, simply from what it says: "And they shall no longer teach each man his neighbor, for they shall all know Me, from their smallest to their greatest."

- And may it be His will,

That immediately and at that very moment - may it be a moment before the Redemption - through the study of the aforementioned Tanya by those who need it now - may the Almighty instantly heal them from it,

May they become "sagei-nahor" (abundantly illuminated) in a superior way as above•*',

And read and study Torah,

Until the ultimate perfection in Torah study in the true and complete Redemption,

"A new Torah from Me shall go forth,"

As is known.

And moreover, this is the main point - the true and complete Redemption through our righteous Mashiach, immediately, truly.

Shabbat Parshat Re'eh,

1st day of Rosh Chodesh Elul