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

Parshat Re'eh is always read at a time connected to the month of Elul: in most years - on Shabbat Mevarchim Chodesh Elul

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

,

And in some years - as in this year - on

(the first day of)

Rosh Chodesh Elul

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

.

And we need to understand the connection and relevance of Parshat Re'eh to the month of Elul

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

- for superficially they are opposite matters from each other:

The significance of the month of Elul - "I am to my Beloved and my Beloved is to me",

acronym of Elul⁴ - the service of man from below upward,

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

,

And through this and afterwards, it becomes "and my Beloved is to me"

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

.

Whereas in Parshat Re'eh - "See, I give before you today a blessing"⁵ - emphasis is placed on the draw-

ing from above downward

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

.

And we add in the emphasis of the drawing from above downward - in all the details of the words "See, I give before you today":

Sefer HaSichot - 5751

That between "ani" (I) and "anochi" (I) with the addition of the letter "chaf"

letter chaf,

which alludes to the Keter⁶-¹, for there is the essence of exaltation and loftiness.

This is today,

literally today,

for since the drawing is from above downward, it is in a permanent and eternal manner

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

.

Shabbat Parshat Re'eh,

1st day of Rosh Chodesh Elul

For through this, it draws from a higher level.

.

That which curse is turned into blessing.

.

Just as repentance is greater than the level of a righteous person, for through it darkness is turned into light.

.

That which is turned from evil to good is higher than the level of good in essence.

And nevertheless, we read "See, I give before you today a blessing, etc."

(a drawing from above downward)

on Shabbat

(Mevarchim Chodesh Elul,

or on Shabbat)

Rosh Chodesh Elul,

whose significance is "I am to my Beloved and my Beloved is to me",

specifically the service of man from below upward.

Superficially, we can explain this according to what we said earlier²⁵ that since the month of Elul includes the service of the entire year

(both the accounting*²

(and the correction and completion)

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

that there are two modes of service: from below upward

(in the winter months which begin from Tishrei,

including also the preparation in the month of Elul,

"I am to my Beloved and my Beloved is to me")

and from above downward

(in the summer months which begin from Nisan,

"my Beloved is to me and I am to Him"²)

"²,

are included

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

"and my Beloved is to me" - from above downward.

And more specifically:

The accounting

(and the correction and completion)

of the passing year - its beginning

(and its essence)

from the service of the summer months of the passing year

(which are adjacent to the month of Elul)

in a manner from above downward

(and afterwards adds also the accounting of the winter months before that)

,

And the preparation for the coming year - its beginning

(and its essence)

from the service of the winter months of the coming year

(which are adjacent to the previous month of Elul)

in a manner from below upward

(and afterwards adds also the preparation for the summer months after that)

"².

And it can be said,

that these two matters are alluded to in the two days of Rosh Chodesh Elul

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

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

which belongs to the order of service of the summer months

(whose beginning is in Nisan)

,

in a manner from above downward

("my Beloved is to me")

,

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

on which

See 5751.

Sefer HaMaamarim 5627, p. 196.

5654, p. 326.

Et. 7 of 5659.

5700, p. 28.

p. 151.

Sefer HaSichot 5703, p¹¹ 177 and elsewhere.

Sefer HaSichot - 5751

Begins the preparation for the order of service of the winter months

(which begin in Tishrei)

,

in a manner from below upward

("I am to my Beloved")

.

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

that Rosh Chodesh Elul falls on Shabbat and on Sunday - that on Shabbat

(the first day of Rosh Chodesh,

the 30th of Menachem-Av)

the service is in a manner from above downward

(that the engagement is only in matters of holiness,

Torah and prayer,

to the extent that holiness penetrates even physical matters,

eating and drinking,

through which they fulfill the commandment of delighting on the Sabbath)

; and on Sunday

(Monday of Rosh Chodesh,

1 Elul)

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

(for the main engagement is in mundane matters,

to clarify, refine and elevate them to holiness)

.

And based on this, it is possible to explain the connection and relevance of Parshat Re'eh to Shabbat

(of blessing or on Shabbat)

Rosh Chodesh Elul - for since Shabbat

(blessing the month of Elul is always in the month of Menachem Av,

and Shabbat)

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

is more emphasized in it

(the reckoning of)

the manner of service from above to below,

and therefore it hints at 'See, I am giving before you today a blessing'.

But,

it is more plausible to say that Parshat Re'eh belongs

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

but also)

to the manner of service from below to above,

because:

Even though the reading of Parshat Re'eh on the Shabbat of blessing the month of Elul or on Shabbat Rosh Chodesh Elul is at the end of the month of Menachem Av,

nevertheless,

its main theme of this Shabbat day belongs to the month of Elul,

both regarding the Shabbat of blessing the month of Elul,

whose theme is drawing down a blessing to the month

of Elul,

and also

(and all the more so)

regarding Shabbat Rosh Chodesh Elul,

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

it is the first day of Rosh Chodesh

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

of Elul.

And furthermore, the main point: also

(the end of)

the month of Menachem Av

(in which they bless the month of Elul,

and in which falls the first day of Rosh Chodesh Elul)

already belongs to the month

(of Elul and)

Tishrei

(the beginning of the winter months)

,

as is known the custom of Israel that from the fifteenth of Av onward, they bless one another with the blessing of writing and sealing

(and completion of sealing)

for good ■'■,

and as hinted in the zodiac of the month of Menachem Av,

the zodiac Leo -*'-

("Aryeh [lion] refers to the Holy One, blessed be He,

as it is written³⁵ 'A lion has roared, who will not fear?'"•')

,

the initials of Elul, Rosh Hashanah, Yom Kippur, Hoshana Rabba,

that is,

that in the month of Menachem Av is hinted the end and completion of the good sealing in the 'good note' of Hoshana Rabba,

and it is necessarily so,

that Parshat Re'eh

(which they read at the end of the month of Menachem Av,

on the Shabbat of blessing the month of Elul or on the first day of Rosh Chodesh Elul)

belongs also

(and primarily)

to the manner of service from below to above,

the main theme of the month of Elul,

"I am for my Beloved".

And as hinted also in the content of the portion - that its conclusion

Parshat Re'eh,

first day of Rosh Chodesh Elul

and its conclusion

[in the portion of the festivals,

Pesach and Shavuot,

the festivals of the summer months"* which belong to the service order of 'My Beloved is for me',

and until the very end and conclusion

(the reading of the maftir)

]

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

(including also Shemini Atzeret¹*)

,

the festival of the winter months"* which belong to the service order of 'I am for my Beloved'.

And one can explain this - with the preface of what we have learned■* that in the month of Elul there is

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

"I am for my Beloved",

and from above to below,

"My Beloved is for me")

also

(and primarily)

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

that from the combination of both together is formed the name

(for the name indicates its content and essence)

of the month 'Elul',

the acronym 'I am for my Beloved and my Beloved is for me',

which includes both in one word.

And the point of the matter - that there is an advantage in 'I am for my Beloved' over 'My Beloved is for me',

and there is an advantage in 'My Beloved is for me' over 'I am for my Beloved',

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

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

together as well:

The advantage of 'I am for my Beloved' - the service of man

("I")

in a manner of arousal from below

(from below to above)

.

But on the other hand,

since man himself is limited,

he is able to reach a level of Divinity

("my Beloved")

that has value and relevance to the limitation of man

("I")

,

and in the language of Chassidut**: an arousal from above that is drawn

(and the arousal from below is integrated.

The advantage of 'My Beloved is for me' - the revelation of a level of Divinity

("my Beloved")

that is incomparable to the limitation of man

[the second 'my Beloved',

"

(I)

am for my Beloved and my Beloved

(is for me)

",

which is above the first 'my Beloved' that is relative to the limitation of man]

,

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

and by its drawing down to man

(from above to below)

is revealed the truth of the concept of without limit

(also from the aspect of the limitations of man)

,

therefore man is called

(not "I",

but)

"to Me",

which indicates eternity

(without limit/ "every instance where it is said to Me never moves"⁵*.

But on the other hand,

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

"bread of shame"*.

And the true perfection is in the union of the two levels

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

also together

("Elul")

- the level of man's service and the level of without limit,

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

(which encompass the entire word)

- "I"

(man's service)

"to Me"

(without limit)

,

that is,

that also man's service

(from below to above)

is in a manner that is above measurement and limitation

(like the revelation from above to below)

.

And it can be said,

that this matter is also hinted in the five acronyms of "Elul" - the three pillars of Torah

("I to His hand and I placed for you"*)

(service)

prayer

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

and acts of kindness

("A man* to his fellow and gifts to-

Sefer HaSichos - 5751

the poor"⁵)

,

repentance

("your heart and the heart"⁵⁴)

and redemption

("I will sing to Hashem and they said to say"⁵⁴)

- that man's service in the three pillars upon which "the world

(which is divided into three worlds B-Y-A)

stands"⁵⁵ is in a manner above measurement and limitation

(of man and the world/ by virtue of being permeated with the service of repentance whose matter is "and the spirit returns to G‑d who gave it"■׳⁵

(the world of Atzilut,

the fourth world)

,

and until the matter of redemption,

the fifth world⁵⁷

("fifth to Pharaoh""⁵,

"that it is broken and all illuminations are revealed from it"⁵)

which is incomparable to the entire order of descent of the four worlds ABiYA","

and its parallel in the soul of man - that his service is permeated and becomes from the aspect of the yechidah"."

In a different style: man's service from below to above

("I am to my Beloved")

is

(not on a lower level

(below)

that is relative to the limitation and state of man,

but rather from the outset)

on a higher level

(above)

that is above measurement and limitation,

being from the aspect of man's true and inner essence

("You are called man" after 'adama l'elyon'⁵"/ the soul of man,

which is "a part of G‑d from above literally"⁴",

"yechidah to unify You"⁵",

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

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

Based on this, one must explain the connection and relevance of the month of Elul to Parshat Re'eh:

In order that the service of the month of Elul be perfect,

through the union of the two levels of "I am to my Beloved and my Beloved is to me" together,

that man's service

("I")

is in a manner of without limit

("to Me")

- man must

(the limited)

be on a lofty level above measurement and limitation

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

.

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

(from below to above)

in all the details of the positive and negative commandments

(as the continuation of the verse "that you listen to the commandments of Hashem, etc."⁷",

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

,

the greatness of the level of the serving man is emphasized

(each and every one of Israel)

that is said to him:

Shabbos Parshas Re'eh,

first day of Rosh Chodesh Elul

That is to say: the approach to the entire service of man

("I am to my Beloved")

,

is,

from the knowledge and recognition that in his inner self

("before you")

is given

("giving")

the revelation

("today")

of the aspect of "I am that I am",

and through this, his entire service from below to above becomes

("I")

in a most elevated manner,

and even above measurement and limitation

("to Me")

.

[And more specifically - in Parshat Re'eh, the union of the two modes of service of from below to above is also emphasized

("I am to my Beloved")

and from above to below

("my Beloved is to me")

also together

("Elul")

"⁷:

"Giving before you": "Giving" - a giving from above to below,

and "before you" - to your innerness,

that the true perfection in its drawing down into the inner aspect is when it is done

(also)

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

"Blessing, etc.": "Blessing" - a great revelation that is drawn from above to below,

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

And their example in service - the service of the righteous

(from above to below)

And the service of

the penitents

(from below to above)

and their service together

("It is not easy to bring the righteous to repentance"⁷)

.

And the power for the connection of the two aspects—from above to below and from below to above—

("I place before you.

.

blessing and curse"')

is a level above both of them—"See, I (Anochi),"

"I am that I am,"

"which is not hinted at by any letter or stroke,"

a level above the categories of above and below—through which the union of both is achieved]

.

And likewise at the conclusion of the portion—"You shall make for yourself the Festival of Sukkot,"

whose conclusion and seal is Shemini Atzeret■⁷—the essence of Shemini Atzeret is "a solemn assembly for you,"

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

"Israel and the King alone"⁷⁵,

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

(when blessing Elul or on Shabbat)

Rosh Chodesh Elul*⁷,

Torah of the Sichos — 5751

to teach us,

that the service of man

("I am for my Beloved")

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

by virtue of his very essence which is one with the Holy One, blessed be He.

And we may add,

that this matter

(that the service of man is from the outset on a sublime level beyond measure and limitation)

is emphasized more in the occurrence of Rosh Chodesh Elul on Shabbat⁷⁷:

The standing and condition of every Jew on the day of Shabbat is in a more elevated manner, even incomparably higher than his standing and condition on weekdays.

Thus,

when Rosh Chodesh Elul falls on Shabbat, the service of "I am for my Beloved"

(the service of man)

begins when man is in a praiseworthy standing and condition

("a Shabbat-observing Jew")

,

and accordingly, the service of the month of Elul continues also on weekdays—in the standing and condition of Shabbat

("in a Shabbat-like manner")

.

And in more detail—regarding the two days of Rosh Chodesh Elul:

In several months where Rosh Chodesh is two days, it can happen that Shabbat is Rosh Chodesh in such a way that the first day of Rosh Chodesh falls on a weekday

(Friday)

and the second day of Rosh Chodesh falls on Shabbat,

but not so regarding Rosh Chodesh Elul when it falls on Shabbat:

it is always in the manner that the first day of Rosh Chodesh is on Shabbat and the second day of Rosh Chodesh is on a weekday

(Sunday)

"⁷.

One may say,

that hereby it is emphasized that the service of "I am for my Beloved"

(from below to above)

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

first in a weekday manner and then in a Shabbat manner,

but rather it is from the outset in a Shabbat manner,

and moreover, that the first day of Rosh Chodesh

("first"—also in importance and quality—in the matter of Rosh Chodesh)

which falls

on Shabbat, acts and influences also on the second day of Rosh Chodesh which falls on Sunday of the week

(which is blessed from the Shabbat⁷—that also on it the service of "I am for my Beloved"

(the service of man)

should be from a standing and condition of Shabbat

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

.

And this matter is emphasized even more on the Shabbat day itself

(the first day of Rosh Chodesh)

—in the precedence of Shabbat over Rosh Chodesh:

Although on this day there are two aspects—Shabbat and Rosh Chodesh—

nevertheless,

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

as emphasized in the prayers of the day,

where the text of the prayer is that of Shabbat,

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

(after the essence of Shabbat)

,

and likewise in the Grace after Meals

(whose obligation is from the Torah"")

,

where we first mention the essence of Shabbat

("R'tzei")

and then the essence of Rosh Chodesh

("Ya'aleh v'Yavo")

•",

And it is emphasized more in the Kiddush of the day,

where we do not mention at all the essence of Rosh Chodesh,

and likewise

(and a greater novelty)

in the blessings of the Haftarah,

for even though we read the Haftarah

(not about the essence of Shabbat,

from the "Seven of Consolation,"

but rather)

about the essence of Rosh Chodesh,

"The heavens are My throne"

(the Haftarah for Shabbat Rosh Chodesh)

,

and the first and last verse of "Tomorrow is the new moon"

(the Haftarah for Shabbat Erev Rosh Chodesh)—nevertheless,

we conclude the blessing only with the essence of Shabbat

(unlike a Festival that falls on Shabbat, where we also conclude with the essence of the Festival)

.

And one may say the hint in this regarding the service of man²:

Parshat Re'eh,

first day of Rosh Chodesh Elul

The precedence of Shabbat over Rosh Chodesh is from the beginning of creation—for,

Rosh Chodesh was added after the creation of the world,

as the precise wording of the Sages: "When the Holy One, blessed be He, chose His world, He established in it new moons and years,"

"When He chose"

(and not "when He created")

specifically

[And one may say,

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

(as the continuation of the Midrash: "And when He chose Jacob and his sons, He established in it the new moon of redemption"/ that through them the fixing of months and years is done,

"Israel sanctified the times"/ unlike Shabbat which was established from the beginning

(and before)

of creation

(and as is known•• that there is a Shabbat before the six days of creation•")

,

"Shabbat is inherent and established"**.

And more deeply—that "Shabbat preceded the world"⁷•,

above time"",

unlike Rosh Chodesh

that regarding Rosh Chodesh there is sanctification and Haftarah, but there is also a hint and instruction for the service of man—as we find regarding the shofar blowing on Rosh Hashanah: "Although the shofar blowing on Rosh Hashanah is a decree of the Scripture,

it contains a hint,

namely,

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

(Rambam, Laws of Repentance 3:4)

.

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

(From the second day of Rosh Chodesh Elul,

And on the first day of Rosh Chodesh they blow (shofar) for practice ■

(,

Today, 30 Menachem-Av)

)

-,

to warn Israel that they should repent"

(Tur Orach Chaim 581)

.

Applies, etc., also to the world,

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

And accordingly, one must explain the content of emphasizing the matter of Shabbat more than the matter of Rosh Chodesh Elul,

by the precedence of Shabbat over Rosh Chodesh,

and all the more so, through this that we do not mention the matter of Rosh Chodesh

(in Kiddush and in the blessing of the Haftarah)

but only the matter of Shabbat - that man's service

("I am my beloved's")

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

that the matter of the Shabbat day

(without limit)

is felt by him more than the matter of Rosh Chodesh

(which is connected to the limitation of the world / and even in several matters only the matter of Shabbat is felt

(Shabbat in itself,

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

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

(without limit / but on the contrary,

that through this the superiority of Shabbat is drawn

(without limit)

in the matter of Rosh Chodesh,

And in our case,

Rosh Chodesh Elul,

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

(Shabbat)

.

And with extra emphasis from the Torah reading of this Shabbat day - "See, I give before you today a blessing" - because since the aspect of 'Anochi' (I am that I am) is given in his innermost being in a manner of permanence and eternity,

it is certainly completely above the limitations and boundaries of the world

(above time,

and even above the 'order of times')

,

And when he is in this level and state, he performs his service

(man's service)

within the limitations and boundaries of the world.

♦

And one must add that the connection and relevance of Parshat Re'eh and the month of Elul

(man's service in a manner above measure and limitation)

is

etc. 'Machar Chodesh' in Ohr HaTorah 'Berachah'

(7 א׳תתצא.

א׳תתצט)

.

And elsewhere.

Sicha of Shabbat - 5751

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

It will be a year of wonders I will show him.

And as an introduction - that man's service in a manner above measure and limitation, in its truth and completeness, is relevant only in the true and complete redemption through our righteous Mashiach,

whose soul is the aspect of the yechidah of all Israel"⁴⁰,

And through him the aspect of the individual yechidah is revealed

(a spark of Mashiach)

of every single Jew,

the fifth level,

which penetrates all details of service,

as emphasized in the five acronyms of 'Elul'"

(as above, p. 65)

.

And this matter is most emphasized on Shabbat Rosh Chodesh Elul of this year - because:

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

and particularly after 'all the ends have passed'⁴²,

and all matters of service have been completed

(as spoken about many times)

,

we are in a special year whose initials are 'It will be a year of wonders I will show him',

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

- and in practice we have already seen many 'wonders', both regarding the redemption of the individual and regarding the redemption of the community,

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

that many of them went out from

from the straits to the expanse,

both literally,

and

(and mainly)

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

and even in the very last days

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

the gathering of the Chabad emissaries took place

(from 22 countries)

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

Lyadi,

Liazna,

Rostov and Petersburg,

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

(Moscow)

,

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

(of Chabad Chassidut)

outward,

that through this 'Come, Master, King Mashiach'⁴³ -

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

the month of accounting of the entire year,

which,

the sum total of the account is: 'Until Mashiach!'

Is it possible that at the conclusion of eleven months of the year 'Wonders I will show him',

our righteous Mashiach still has not come?!.

.

.

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

all matters of blessings,

and primarily the main blessing of the true and complete redemption - that it is not enough to hear

(and understand)

that 'Behold, this

(the King Mashiach)

is coming,'

but we need to see him with physical eyes,

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

but 'see',

in present tense,

and in imperative form!

And more specifically - the connection to redemption is emphasized in all details of the day:

The Shabbat day - a foretaste and likeness of

(and preparation

Shabbat Parshat Re'eh,

first of Rosh Chodesh Elul

"a day that is entirely Shabbat and rest for life everlasting"⁶,

and especially the third Shabbat

(corresponding to the third redemption and the third Beit Hamikdash)

of the 'Seven of Consolation'.

First day of Rosh Chodesh Elul - for Rosh Chodesh in general is connected with redemption,

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

And particularly Rosh Chodesh Elul, which comes immediately and in proximity to the month of Menachem-Av,

the name of Moshiach"⁴⁵

(who was born in this month")

,

that "his mazal is Leo",

because in it "this lion, the Holy One, blessed be He, will come and build Ariel",

And particularly when we stand on the thirtieth day of the month of Menachem-Av,

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

which,

even the undesirable matters that occurred in it"¹⁰ are only "so that the lion etc. will come and build Ariel",

and it also relates to the month of Elul,

for the alef of "ariyeh" is the acronym of "Elul".

Parshat Re'eh - that the redemption is in a manner of sight

(as above, section 69)

,

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

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

("kinor.

.

of the days of Moshiach will have eight strings"⁴⁷"⁴⁸)

.

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

("Afflicted, storm-tossed")

,

but rather the Haftarah of Shabbat Rosh Chodesh,

nevertheless,

even the Haftarah of Shabbat Rosh Chodesh relates to the content of the matter of "consolation",

for,

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

in it the matter of consolation is explained: "As a man whose mother comforts him, so will I comfort you, and in Jerusalem you shall be comforted."⁵⁰

and many more verses about the promises of redemption,

such as: "Rejoice with Jerusalem and be glad in her, all those who love her"⁵¹⁵²,

"And they shall bring all your brethren from all the nations as an offering to the house of the Lord"⁵³,

and up to its conclusion and seal with the repetition of the verse "And it shall be from new moon to new moon, and from Sabbath to Sabbath⁷"⁵⁵ all flesh will come to bow down before Me"""■

(Even though in our case there is no necessity for this in order to conclude with something good,

since without this

Sefer HaSichos - 5751

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

.

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

"tomorrow to receive their reward,"

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

"and you will be remembered" - from the term remembrance,

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

("for He will remember your dwelling")

from their father's table" in the true and complete redemption through David Melech HaMoshiach-"

and in a manner

(as concluded in the continuation of the verses³")

that "until David increased greatly"⁵⁸,"

a greatness above which there is none,

and in an eternal manner

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

And also in the reading that we read

(immediately)

in the prayer

(and before the Amidah prayer of)

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

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

and in particular, as the ruling of the

Rambam"-' that "it is a tradition that in Tiberias⁶⁰ the Sanhedrin is destined to return first" and from there they will move to the Temple".

And in practical terms:

We must publicize and awaken in every place about the special service of the month of Elul, which is hinted at by the five acronyms: Torah, Tefillah, Gemilut Chasadim, Teshuvah, and Geulah

(as above, section 65)

,

and with special emphasis on the fifth acronym,

the matter of redemption,

as it permeates all aspects of service,

by being imbued and performed in the spirit of redemption

(including and especially through studying Torah on matters of redemption and the Holy Temple)

,

with anticipation and complete certainty that immediately and actually we see with our physical eyes that "Behold, this

(the King Moshiach)

is coming".

And simply:

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

(through His servants the prophets)

to each and every one of Israel: "See, I am giving you today a blessing,"

until today we actually see with our physical eyes the blessing of the true and complete redemption.

[And we must add and emphasize that the aforementioned proclamation and publicity should also be made by those who claim that this matter has not yet been absorbed

(to perfection)

in their understanding, comprehension, and recognition,

for since they also have the matter of faith in its perfection,

they can

(and therefore must)

publicize these matters

Shabbat Parshat Re'eh,

first day of Rosh Chodesh Elul

to others,

starting with the members of his household

(who certainly do not need to "suffer" from the fact that the matter has not yet been settled in his mind)

,

and all those who are in his vicinity,

each and every one of Israel"⁶¹,

and surely through the appropriate effort the words will be accepted and achieve their effect,

including also for the one who proclaims and publicizes,

so that it will be recorded within him internally, etc.]

.

And may it be His will that from this speaking as above we merit immediately and at once - on this holy Shabbat day - the true and complete redemption through our righteous Moshiach in actual practice.

And particularly when we connect this with saying "L'Chaim" at a Chassidic gathering,

"In a multitude of people is the King's glory""⁶²,

in the synagogue and study hall and house of good deeds of our master, my teacher and father-in-law, the Rebbe, nasi of our generation:

And all the more so the most essential blessing - the true and complete redemption through our righteous Moshiach, in a manner that each person points with his finger and says "See,"

125)

See Sefer HaSichos 5696 - Winter 5700, p. 230.

,

Hayom Yom" 29 Adar I.

And in the language of the verse at the end and seal of the parshah "And this is the blessing that Moshe blessed""⁶³

(which we read on Simchat Torah,

at the conclusion of the festival of Sukkot, which is discussed at the end of our parshah)

- "Before the eyes of all Israel,"

and "we attach the beginning to the completion""⁶⁴ - "In the beginning God created the heavens and the earth""⁶⁵,

the "new heavens and new earth that I am making""⁶⁶

(as stated in the Haftarah of Shabbat Rosh Chodesh)

And so may it be for us - that following the renewal of creation on Rosh Hashanah of the year of wonders we will see

(in which is drawn and revealed "a new and renewed light that has never yet shone")

,

we merit on this holy Shabbat of Rosh Chodesh Elul

(the beginning of the counting of the entire year)

to the renewal of creation⁶⁷" in the ultimate perfection - "the new heavens and new earth that I am making,"

together with the renewal of Torah in the ultimate perfection - "a new Torah will emanate from Me."

And the entire congregation answers Amen - as our Sages said"⁶⁸ "Greater is who answers Amen than the one who blesses,"

in a manner that "mighty ones prevail"*" - Amen, may it be His will.

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