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

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

there is the prophecy of the prophet of the redemption²: 'And I will restore your judges as at first, and your counselors as at the beginning,'

and as we also say in the daily prayer

(on weekdays³)

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

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

(and consequently is)

immediately to redemption",

that everything is already completed,

even the "fastening the buttons"⁵,

and it only needs to be "Stand⁶ ready all of you"⁷ - and that too has already been completed - to receive the face of our righteous Mashiach immediately and truly - it is understandable,

that we are already now at the time of fulfillment of the prophecy "And I will restore your judges etc. and your counselors"*,

and moreover: as at the beginning: we already have the beginning of it,

as follows.

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

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

whereas in the wording of the prophecy it only says "And I will restore your judges",

and officers are not mentioned.

On the other hand: the phrase adds "and your counselors".

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

Why does it say for "your judges" the term "as at first",

and for "your counselors" - "as at the beginning"?

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

(unlike in our parshah - "judges and officers" plain

(even though it later says "you shall appoint for yourself")

)

.

And we can say the explanation for this:

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

and officers - those who coerce the people to follow their orders, striking and binding with stick and strap until he accepts the verdict of the judge""'.

That is,

that the officers' purpose is to force and compel" the people

Parashat Shoftim,

7 Elul

and 78

the people that they should accept the judgment and justice.

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

there will be no need to resort to officers" who would compel the people to obey the instructions of the judges,

because all people will of themselves fulfill His instructions.

We will only need to have "judges",

who will render decisions and teach Torah and instruct Jews in the laws of the Torah and commandments⁶

("They go from strength to strength" in holiness itself")

.

The truth is *to God, may He have mercy, and they will refrain and return from evil and establish boundaries for the transgressor, so that the commandments of the Torah and warnings will not be judged according to each person's belief.

And it can be said that this is also hinted in the name of the parshah "Shoftim"

(without the word "officers"/ as is known, the name of a thing expresses the content of the entire thing,

and similarly regarding the names of the Torah portions as they are called according to Jewish custom,

and they are with utmost precision"² -

But apparently: how does the name of the parshah

("Shoftim")

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

to the point that it says in the Midrash² "If there is no officer, there is no judge,

how so,

for if a person is obligated in court to his fellow, if there is no officer to take from him, since he separates from the judge, there is no power in the judge's hand to do anything to him unless he hands him over to the officer"?!

The explanation for this²² is: the concept of officers is only an aid to the judges,

so that if the judge cannot carry out his verdict in practice,

one must resort to officers,

"masters of stick and strap",

who will compel the litigant "to accept upon himself the verdict of the judge".

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

and the appointment of officers is not counted as a separate mitzvah

Sefer HaSichot - 5751

(in the counting of the mitzvot/ but it is included in the mitzvah of appointing judges - because officers are a detail in the concept of "judges"

(to enable the fulfillment of justice

(in practice)

by the judges/ but this is not an essential aspect of justice,

which can be carried out in practice even without officers,

when the situation and time are as they should be,

so that there is no need to resort

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

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

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

therefore there must be a command about officers,

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

[and therefore it also says in the Midrash "If there is no officer, there is no judge",

not as law,

but only for the sake of ensuring its fulfillment,

when it may be that without officers the justice will not be implemented]

.

According to this, one will understand the reason why in the prophecy it adds "and your counselors"

(in addition to "your judges"/ because the complete ability for Jews in the redemption to be complete and fulfill the instructions of the judges without needing

to resort to officers - is because then there will be "your judges" and also "your counselors":

The simple difference between a judge and a counselor is: a judge is not on the level of the judged,

he stands incomparably higher than him - both in terms of his knowledge and understanding of laws and judgments,

and also in terms of the submission that the judged must have toward the judge in order to accept the verdict

(even if it is not to the liking of the judged)

; the judge renders the verdict and judgment in a commanding and decreeing manner

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

(whether he understands it or not/

In contrast, a counselor is as his name - he gives good advice",

in the language of our Sages - "Good advice is taught".

This indicates that the counselor

(as a counselor)

stands on the level of the listener and receiver of the advice,

and therefore the counselor speaks to him

(not from above to below in a commanding and decreeing manner,

but rather)

like a good friend who speaks with him on equal footing and gives him good advice on how to conduct himself,

an advice that he

(the listener)

understands and it makes sense to him and he feels that this is for him

(the listener)

a good thing,

if not - then it is not good advice,

but a statute and decree.

Similarly, the difference between "your judges" and "your counselors" in the wording of the prophecy is also understood in connection with judgment and advice in matters of Torah and mitzvot.

And there is in this what is not in that: the advantage of a counselor is,

that it is more internal to the

Parashat Shoftim,

7 Elul

listener of the advice,

it penetrates him in the innermost of his being,

because it makes sense to him and it is good advice for him; the advantage of a judge is,

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

it gives the judge,

who has the authority of Torah to decide laws,

an incomparably greater grant of power

(compared to a counselor of his level/ and also - that it comes in the form of a command from above,

which compels the person to fulfill the instruction

(unlike advice, where he has the choice to fulfill it or not)

.

In another style: with a judge, emphasis is

(primarily)

the existence of the judge,

and with a counselor, emphasis is

(mainly)

the existence of the recipient of the advice.

And similar to the two concepts that must exist in the overall service of man": the service of man by his own power - arousal from below,

and the assistance from above - arousal from above.

And similarly, in more detail, both concepts exist in the assistance from above itself": an assistance and grant of power that is commensurate with man and clothes itself within him inwardly; and an assistance and grant of power that comes from a level incomparable to him.

And similarly, it can be said that both concepts exist in the assistance to service that comes from Jews themselves: "your judges" - whose concept is Torah

(the thing

Hashem)

- giving assistance from above*¹ beyond human measure,

And 'your counselors' - assist him in a way of internal envelopment,

in a way that he feels that this is his own good.

Based on this, one will understand the difference that regarding 'your judges' it says 'as at first (kevarishona)' and regarding 'your counselors' - 'as at the beginning (kebatchila)'¹:

The difference between 'rishona' and 'techila' is: 'Rishon d'meikara mashma'? i.e.,

That this is

(or could be)

before the beginning of the matter.

But 'techila' indicates the actual beginning of the matter.

And it can be said that this is the difference between 'your judges as at first' and 'your counselors as at the beginning'

(that even as the judges and counselors were once,

there is a fundamental difference between them highlighted by the change of language 'as at first' and 'as at the beginning')

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

(mainly)

the existence of the judge,

and this comes by way of command from above,

not

Sefer HaSichos - Tishrei 5751

taking into account

(so primarily)

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

(in quality,

and consequently also in time)

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

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

And therefore the expression 'your judges as at first' is used - that the judges that 'I will restore' are 'as at first',

in the level of 'rishona',

before the beginning of the matter.

But in the action of a counselor,

where the emphasis is

(mainly)

the existence of the recipient,

the listener of the advice is a prepared vessel for this,

and the advice is given with the intention that it be accepted by the listener,

that the very concept of

(giving)

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

because the listener is already prepared for it,

the advice is only to reveal that in him and to show him that it is his own good (advice),

(advice)

good,

and also in time - that immediately after the saying of the advice, there is the beginning of the fulfillment of the advice.

And therefore it says 'your counselors as at the beginning',

that the 'your counselors' that will be returned in the days of Moshiach are 'as at the beginning',

in the level of 'techila',

they are connected with the beginning of the actual fulfillment of the advice.

Based on this, it is also understood why the term 'yoatzecha' is in second person,

your counselors - because in advice the emphasis is that it is your own thing; and the intention in this is,

that David 'your counselors' should also become 'your judges' - 'judges' in second person,

that the instructions of the judges

(which are inherently independent of the judged person)

should be accepted by him in an internal manner,

like the acceptance of advice.

And we can connect this with what is stated

in our Parsha - 'Judges and officers you shall appoint in all your gates':

A gate

(of the city)

is an opening and beginning to enter the city.

And the intention is,

that the appointment of the judges

(and officers - in the time when one needs to compel them)

should be in a manner of 'you shall appoint for yourself in all your gates' in second person,

that the

(instructions and rulings of the)

judges - which are inherently in a manner of separation,

and they are given by way of command and acceptance of yoke - should be accepted by Jews and come down

(furthermore)

in all your gates,

in an internal way,

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

And it is sweetened according to this explanation in Chassidus in the service of G-d,

that 'your gates' refers

(also)

to the gates

(limbs)

of man

(his eyes,

ears,

nose and mouth,

as below, Mishnah 12)

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

and 'in all your gates' must be 'judges you shall appoint for yourself' - that all his limbs and factions should be led by the 'judges' in his soul,

the intellect of his G-dly soul

(judges)

⁵ with which he learns Torah.

That his Torah study and Torah instructions

(judges)

should lead and come down and be enclothed - and in a manner of 'give' - 'one who gives with a good eye gives generously' - 'in all your gates',

in all his limbs and internal factions,

in a way that this takes him over completely - 'your gates',

his gate and beginning.

What this

Shabbos Parshas Shoftim,

7th of Elul

is accomplished through 'your counselors',

and they are 'as at the beginning'⁷,

as above.

Based on this, one will understand the reason why after the coming of Moshiach one will not need to resort to 'officers',

because then 'your judges' and 'your counselors' will be in perfection - both the judgments and Torah instructions that come through 'your judges' together with the superior power given in this,

and also the good advice that comes through 'your counselors',

which bring this into an internal way in the person,

so that specifically through both matters, a Jew becomes completely permeated with Torah and Mitzvos and G-dliness,

so that he no longer needs to resort to officers

(compulsion and coercion)

to fulfill the word of G-d:

Through 'your judges' alone,

the Torah instructions that a Jew accepts with acceptance of yoke by way of command and decree - the internal service is lacking,

which takes place through his understanding and feelings,

which comes through 'your counselors'.

And consequently there remains a place and possibility

(in his internal powers)

For a contrary matter: Through 'your counselors' alone,

which is good advice to the listener and recipient,

the Torah power and assistance beyond measure is lacking that comes through the judge's verdict

(as above)

,

in the revelation of G-dliness in this.

Specifically through both matters - 'your judges' and 'your counselors' - it is accomplished that the person himself

(in a way of enclothing in the internal aspect of his existence that was accepted by him through 'your counselors')

conducts himself according to the Torah instructions

(through 'your judges')

,

so that then there is no longer any place or possibility that the person may need to resort to compulsion

(through officers)

to fulfill the instructions of the judges.

For this very reason, it must be 'your counselors as at the beginning' in order to bring into the listener of the advice an internal understanding and feeling in Torah, Mitzvos, and Judaism,

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

(And it does not remain as a novel thing that is beyond his capacity)

- it is understood,

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

a service according to his capacity,

step by step and level by level,

in order to prepare him and make him a fit vessel to receive the revelations of the days of Mashiach,

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

And this is connected: As is known that the ultimate perfection of the days of Mashiach is "dependent on our deeds and service throughout the duration of the exile,

for the reward of a mitzvah is the mitzvah itself, etc."

And all the effluences from above come in a manner of measure for measure,

so that the

Sefer HaSichos — 5751

service of a Jew must be similar to the influx that he draws down through that service⁴

(through which he becomes an internal vessel for that influx)

- it is understandable in this case,

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

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

and in the manner of "your counselors" - that the instructions of the Torah should be received by him internally like good advice.

And this is accomplished through the fact that Jews in every generation obey the "judges" and "counselors" of their generation - as explained in the Poskim² that "Judges and officers you shall appoint for yourself in all your gates" is a fundamental and essential command in all places,

also outside the Land,

and in all times,

also in the present time

(as agents of the earlier courts)

⁴ And as it says in our parshah⁴⁵ - "And you shall come to the judge who will be in those days,"⁴ and you shall inquire

and they will tell you the sentence of judgment,

and you shall do according to the word that they tell you,

so that the "judge who will be in those days" in every generation is "as Shmuel in his generation, etc.

(until)

as Moshe in his generation"⁴⁷.

And the perfection of the matter of the judge and the sage is when in addition to this, "they benefit from him with counsel and sagacity," or that in addition to the judge and the rabbinic authority of his generation, he also has

(separately)

"his counselors"

("Make for yourself a teacher,"⁴ etc.)

,

who give him advice in fear of Heaven and service of G-d.

And through obeying "your judges" - his master and teacher,

who give the rulings and instructions of the Torah,

and "your counselors" - one opens up and becomes an internal vessel

(through his counselors)

to receive the "And I will restore your judges as at first and your counselors

(second person - your counselor)

as at the beginning,"

also the matters that are beyond his capacity

(judge/ as above.

An example of the above can be seen from the difference between the words of Torah and the words of prophecy"⁵

(concerning both of which the parshah of Shoftim speaks⁵)

:

Parshat Shoftim,

7 Elul

Torah is above the world

(preceded the world⁵²)

.

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

which is above any relation to the boundaries of the world,

just as "no thought can grasp Him at all"⁵

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

so that "it is called by his name,"⁵⁵

nevertheless, in its essential nature - the essence of Torah - it remains above comprehension and understanding]

.

And therefore the manner of Torah's effect in the world is primarily in the way of a command and a ruling from above.

In contrast, prophecy - although it is the word of G-d -

is a revelation of G-dliness to created beings,

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

within their capacity⁵⁷

(if the conditions of a wise, mighty, and wealthy person are present⁵⁵ so that it is received in the prophet's intellect and mind,

so that he becomes united with it⁵ - "it clothes itself in their intellect and comprehension in the vision of prophecy, and also in their thought and speech, as it is said,⁵ 'The spirit of G-d spoke through me, and His word is on my tongue,'"⁵

and the matter of prophecy must come forth explicitly in speech,

"Every term for prophecy [refers to] a person who proclaims

and announces to the people, etc., and it is from the root of 'utterance of lips'⁵² etc."⁵³

not like Torah which can

(by its nature)

remain in thought; and also the content of prophecy has a relation to the world,

"The prophet⁵⁵ is only sent to inform us of things that are destined to be in the world, etc."⁵⁵

And it can be said, superficially,

that Torah and prophecy are, in general, analogous to the difference between "your judges" and "your counselors": A judge's function is to rule on the laws of the Torah,

which comes in the manner of a command and decree.

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

in his understanding and comprehension - similar to the matter of prophecy⁵⁵

(which is connected⁵⁷ with the kidneys that advise,⁵⁵

the aspect of Netzach and Hod⁵ and the prophet

(who is not a judge⁷⁵)

gives advice regarding conduct in worldly matters

("things that are destined to be in the world" / "for example,

go to such and such a place or do not go, wage war today or do not wage war, etc."⁷.

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

as it

Sefer HaSichos - 5751

says in our parshah: "And you shall come to the judge who will be in those days"

(as above, page 6) so too regarding prophets - as it says later in the parshah⁶: "A prophet from among you, from your brothers, like me, the L-rd your G-d will set up for you; you shall listen to him,"

and as the Rambam elaborates in Sefer HaMada⁵,

that "it is a fundamental principle of the religion to know that G-d prophesies to human beings,"

and regarding the commandment to obey the prophet,

as explained in section⁷ the details of the laws pertaining to this.

Since the Rambam brings this in the book of "Halachos, Halachos"⁷⁴

(and at great length)

,

and with the preface that this is "a fundamental principle of the religion" - it is understandable,

that this is a law that applies to Jews in all generations.

And although our Sages of blessed memory said⁷ "When the latter prophets, Chaggai, Zechariah, and Malachi, died, the Holy Spirit ceased from Israel" - one has sometimes explained⁷ the plain meaning that it was not entirely nullified

(only "ceased",

but not "nullified" or "stopped"⁷⁷)

,

and it is proven from this that even afterward we find the resting of the Holy Spirit on many instances⁷

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

"When the latter prophets died"⁷)

.

And moreover: The Rambam writes in Igeres Teiman⁶,

that in a certain year

(as he enumerates there)

"prophecy will return to Israel,"

"And there is no doubt that the return of prophecy is the precursor of Mashiach

(as it is said,⁴ 'And your sons and your daughters shall prophesy, etc.')

".

And it can be said that the explanation of this is understood based on what was discussed above concerning the matter of "and your counselors as at the beginning,"

that in order to be able to receive the revelations of the days of Mashiach,

there must be a beginning of this in the present service - in this time - in the aspect of "your counselors"

(analogous to prophecy)

,

an influx

(advice)

that is received by the person

(so that he already has a connection to it "at the beginning")

,

which enables him to receive internally the revelation of G-dliness in the days of Mashiach,

both from "your judges" and from "your counselors,"

as above.

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

that it is always

In all generations

The matter of the revelation of prophecy below applies,

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

"I will raise up a prophet from among their brethren like you"⁵⁵ - the perfection of the matter of prophecy,

as the Rambam explains at length⁴.

And accordingly, we can say the reason why the Rambam elaborates⁴ regarding the manner

Parshas Shoftim,

7 Elul

the prophecy of Moses,

For seemingly: what happened happened¹ - what difference does it make in a book of halachos for Jews in all generations? And if this relates to the time after the coming of Moshiach when "Moses is with them"⁶,

we will see that for ourselves,

and we do not need to state a law about it now

The explanation is: in all generations - even before the death of Moses - the law is relevant to know that "G-d prophesies to human beings"

(revelation of G-dliness within the limits of creation)

,

until the perfection of this as it was with Moses⁷.

Moreover - in every generation it is possible that "I will raise up a prophet for them etc. like you,"

as the Rambam explains that "any prophet who arises after Moses our teacher, we do not believe in him because of the sign alone etc., but because of the commandment that Moses commanded in the Torah etc.,"

that every prophet is a continuation of the prophecy and Torah of Moses

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

as the Rambam explains")

.

And in our generation, the Nasi of our generation, His Holyness, my master, father-in-law, the Rebbe.

And especially after what "prophecy will return to Israel,"

which is "the introduction of Moshiach"

(as above)

- the prophecy that will be in our righteous Moshiach

(who is "a great prophet, close to Moses our teacher")

,

And our Sages said that "the Redeemer

first

(Moses)

is the last Redeemer,"

and in every generation there is one who is worthy of this - therefore we need to know as a law even in this time

(even before the redemption)

,

that there is the reality of the revelation of prophecy

(through Moshiach even before the redemption)

,

but as a foretaste and beginning

("your counselors as at the beginning")

toward the perfection of the revelation of prophecy after the redemption.

That is,

that this is not a novelty that will first appear after the redemption,

but the beginning of this is already revealed earlier in the aspect of "your counselors as at the beginning,"

therefore the Rambam writes it in his book of laws

(and especially since the Rambam writes in his book also the laws that relate to the days of Moshiach,

also - the introduction to this)

.

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

that according to the proclamation and announcement of His Holyness, my master, father-in-law, the Rebbe, the Nasi of our generation, we have already completed everything

(as above, section 1)

and according to all signs, we are already in the final moments before the redemption:

From the time when the Torah commanded "You shall appoint judges and officers in all your gates" and during the generations since then,

and especially the

(previous)

generations in exile - since they were not worthy and the redemption has not yet come,

it is proof that we have not yet completed our deeds and service, and there still remains a trace of a matter of "our sins"

(because "because of our sins we were exiled from our land")

,

because due to the concealment and hiding of the world, we have not yet

the verses of Parshas Vayechi.

See beginning of Parshas Mishpatim.

And etc.

93)

Text of Mussaf prayer of Yom Tov.

Sefer HaSichos - 5751

achieved in completeness in the state and time of "your judges" and

(especially of)

"your counselors,"

and we needed to come to "officers"

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

.

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

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

And especially in the latter generations,

when the matter of the revelation of the inner dimensions of the Torah arrived,

beginning with "it is a mitzvah to reveal this wisdom" in the time of the Arizal⁴,

and then - "your springs will spread outward"⁵ through our Rebbes and Nesi'im - through whom "prophecy will return to Israel"

(in the language of the aforementioned Rambam)

",

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

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

(being the extension of Moses that is in every generation)

,

and they are "your judges" and "your counselors" of our generation:

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

for a Nasi

(from the term of elevation)

is incomparably higher than those over whom he is a Nasi

(as it says, "and he was taller than all the people from his shoulder and upward")

,

and also our teachers who teach Torah to all the people - as "your judges": and also "your counselors" - who give advice in matters of Torah and fear of heaven,

until even advice in physical matters

(the matter of the prophets)

.

And especially through the revelation of Chassidus Chabad,

in its investment in wisdom, understanding and knowledge, in comprehension and grasp,

in a manner that it is understood even in the intellect of the animal soul - at least in the aspect of "a good advice to inform" - which is received in the intellect and emotion of man,

that through the revelation of the inner dimensions of the Torah in Chabad that is in the intellect

("your counselors")

- until in a manner of "those who taste it merit life"

(for through tasting one tastes the essence itself)

- becomes a gateway

("your gates")

and beginning

("your counselors as at the beginning")

for the revelation of the inner dimensions of the Torah in the future,

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

Parshas Shoftim,

7 Elul

the revelation of the inner dimensions of the Torah after this by our righteous Moshiach¹.

And within all this, even more has been added in our generation - when we have the perfection of "your springs spreading outward" to all ends of the earth,

and in a manner understood in the intellect of human beings,

even from one who is in the outermost exterior,

and also - the translation of the inner dimensions of the Torah and Chassidus into the language of every nation

[Russian,

etc.]

through His Holyness, my master, father-in-law, the Rebbe, Nasi of our generation,

and in a manner of going and adding light,

until in recent days - also printed

(the Tanya,

the Oral Torah of Chassidus)

in,

Braille,

the script for the blind, G-d forbid

(as mentioned above)

.

And according to the above proclamation of my master, father-in-law, and Rebbe,

that all aspects of the service have already been completed,

including the service of all our Rebbes and Nesi'im,

"Your judges" and,

"your counselors" until this very day,

and,

as the simple meaning of the verse (Deut. 16:18) - it is understood,

it is understood,

that the time has already come for,

"And I will restore your judges as at first, and your counselors as at the beginning" in complete perfection

(and we do not need to come to officers,

because everything is already clarified/ after the taste and beginning of this through our Rebbes and Nesi'im•".)

From this we understand the lesson that each one has while standing in the portion of Shoftim in our generation, and especially in the recent period,

the last moments of exile - that there must be service corresponding measure for measure to the state of redemption:

To publicize among oneself and among all whom one can reach - that one must accept upon oneself and take upon oneself

(with even greater strength)

the instructions and advice of,

"your judges" and,

"your counselors" of our generation -

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

and especially the Nasi of our generation - who comes in continuation of our Rebbes and Nesi'im before him - the judge of our generation and counselor of our generation and prophet of our generation,

And according to the above commandment of the Torah:

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

,

"To him you shall listen"⁷²,

And as the ruling of the Rambam mentioned above,

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

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

Sefer HaSichos - 5751

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

Through which he "will speak of future events that will happen in the world, and his words will prove true"

(as we saw in my master, father-in-law, and Rebbe/)

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

and this is transmitted in the next generation through his disciples etc. - he is considered a prophet, and this second one does not need investigation"! One must obey him immediately and right after "before he performs a sign,"

and "It is forbidden to think after him and to ponder his prophecy lest it be untrue, and it is forbidden to test him excessively etc., as it is said: 'You shall not test the Lord your God as you tested Him at Massah etc.' But once it is known that he is a prophet, they will believe and know that the Lord is among them, and they will not ponder or think after him etc."

Because we believe in the words of the prophet,

not because they are his, the prophet's, words,

but because they are the words of the Almighty through the prophet!

[Even not the words that the Almighty spoke through a second prophet,

which were not said to him]

.

We therefore have the instruction as above,

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

that we have merited that the Almighty has chosen and appointed a free-willed individual,

who in himself is incomparably higher than the people of the generation,

so that he should be "your judge" and "your counselor" and the prophet of the generation,

who will give instructions and offer advice regarding the service of all Jews and all people of the generation,

in all

matters of Torah and commandments,

and regarding the general daily life and conduct,

also in "In all your ways

(know Him)"

and "All your deeds

(should be for the sake of Heaven)"

"⁵,

until - the main prophecy - the prophecy that "Immediately to redemption" and instantly and immediately "Behold he

(Moshiach)

comes"⁷.

And together with this merit - each of the people of the generation has the responsibility to also take upon themselves "your judge" and "your counselor,"

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

("your judges" and "your counselors")

,

a multitude of judgments and a multitude of counsels,

in addition to what comes

(and is based on the instructions and advice)

from "your judges" and "your counselors,"

"Who are the kings? The Rabbis,"

and our Rebbes and Nesi'im in the generations before this - which also gives it the force comprehensible to all as good advice

(not only as a command)

,

so that even if he holds from himself

(and even if according to Torah and Shulchan Aruch he has a basis for holding from himself/ the individual and the many - the law follows the many - according to the opinion of "your judges" and "your counselors" - the many.)

And through the acceptance and fulfillment of the instructions of "your judges" and "your counselors" of our generation - through this very act there is the foretaste and beginning of the fulfillment of the prayer "Restore

Parshas Shoftim,

7 Elul

"our judges as at first and our counselors as at the beginning" in the true and complete redemption

(as mentioned above; all the more so from that which "the end of deed is in the initial thought"¹²,

how much more so that this is also already in speech

("the expression of the lips,"

i.e., prophecy)

,

as it has become customary recently to express the matters in speech,

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

- And based on this we also have an answer to the question that is asked about the recent talk that the redemption is coming immediately and instantly - seemingly: How can this go so smoothly and succeed? How will the family members react to it,

and what will the world say about it?! The answer is,

that if the matters of redemption were something new,

then the question might be appropriate; but since the redemption is not something new,

rather all matters of redemption have already begun

("as at the beginning")

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

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

- it will not be a wonder when the redemption comes immediately and instantly!

And simply:

Standing at a farbrengen of Chassidim in the four cubits of my master, father-in-law, and Rebbe, the Nasi of our generation - each one must,

men, women, and children,

first and foremost take upon themselves good resolutions to fulfill all these good instructions and advice that are spoken at a farbrengen - based on

a level higher than the chain of descent of the ten sefirot

(in the manner of the aspect of judge, which is incomparable to those being judged)

,

which encompasses and is drawn down also in this lowly world

(in the manner of the aspect of counselor)

.

The Written Torah and the Oral Torah,

and the words of Torah and instructions of our Rebbes and Nesi'im.

One should ensure that "Judges and officers shall you appoint in all your gates,"

so that all seven gates of a person,

his two eyes and two ears,

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

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

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

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

that always and everywhere there is a revelation of G-dliness below - so too is it specifically within a Jew himself,

that he has a soul,

which is "truly a part of G-d above"²,

truly even in its literal sense that it exists eternally

(even as it descends below into this physical world)

.

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

that the instructions of the general "judge" and "counselor" are drawn down and pass through the individual "judge" and "counselor" in each divine soul - so that all his "gates"

(physical limbs)

are directed by his three intellects

("your judges")

,

and his emotional attributes of the heart

("your counselors"/ intellect and emotions of his divine soul,

which learns and understands the instructions of the Torah,

and especially as it is explained through the "judge" of the generation, my master, father-in-law, and Rebbe,

and brings it down into his emotional attributes of the heart.

Love and awe, etc.²².

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

and it comes

Sefer HaSichos - 5751

out in his actual conduct - both in his aspect of sight,

both in his power of hearing,

both in his smell and both in his speech and taste

(in the mouth)

.

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

do good and turn from evil,

and correspondingly there are the two eyes,

two ears,

and two nostrils.

And also the mouth - it tastes

("the palate tastes food"¹)

both a sweet taste and a bitter taste.

That is,

that the instruction of the judge

(and in particular - the intellect of the divine soul)

encompasses and shows how to conduct in all matters of life - "delicacies" in the plural

(as explained in Tanya¹)

,

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

(in externality/ but - one reveals in it

(and this is part of the instruction of the judge/ that in truth and innerness the bitter thing is also "sweet,"

and on the contrary - a more elevated sweetness than that which is initially sweet

(after the manner of the virtue of hidden kindnesses)

.

Thus - that all the details and sub-details of a Jew's life are passed through and directed according to the instructions of his "judge" and "counselor" - his soul.

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

they must conduct the home according to the instructions and advice of the Torah.

Until even more generally,

as above - that every Jew,

men, women, and children,

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

And one thus

influences his wife, his household members,

until all those he can reach.

Until also the generality of the world - so that the entire world,

also "olam" from the term concealment and hiding¹,

with all its details and sub-details becomes a private domain permeated with the one and only point of the Unique One of the world⁷¹

(from the term concealment to a higher level,

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

,

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

the Nasi of the generation who "is everything"¹,

"the righteous is the foundation of the world"¹,

like the foundation stone - which is located in a specific place in this physical world¹,

and exists forever without change

(not even the change of concealment,

like the ark that was hidden¹ etc./ like a judge and prophet exists

(eternal)

in every generation

(as a sign of G-dly revelation in the world in a constant manner)

- from which the entire world was founded².

And the two aspects in the foundation stone -

(a)

a single point

(b)

that includes everything

(from it the entire world was founded)

- are also hinted in the letters of "Shisyah"

(and likewise in the word "yashit" from "He made darkness His hiding place" as above)

: The yud indicates the point of self-nullification

(acceptance of the yoke)

- like the concept of

Parshas Shoftim,

7 Elul

"Your judges,"

and the "shisah" indicates expansion - shown in the form of the letters shin,

tav, and heh - like the concept of "his counselors."

And with greater emphasis in this year - this year is the year "I will show you wonders,"

which includes in itself most of the letters of "Shisyah,"

and in place of the yud

(of the Holy Name)

comes the nun alef: and a preparation for the next year - this year is the year "wonders of understanding,"

with the virtue of understanding

(the aspect of "his counselors" relative to the point of wisdom)

,

whose root is above wisdom

(seeing,

I will show)

⁴.

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

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

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

the seven days of encompassment⁵

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

(past and coming)

- it is even more appropriate to make a proper accounting and the proper preparations for the coming year regarding the above-mentioned service of "and I will restore your judges as at first, and your counselors as at the beginning."

Additionally, we have already passed three

(for the better)

full weeks of the "seven of consolation,"

and we are already at the haftarah of "I, I am He who comforts you"⁶,

the answer of the Almighty⁷ to the complaint of the Jews "And Zion said: The Lord has forsaken me, and my G-d has forgotten me"¹,

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

answers that "I, I am He who comforts you"/ includes - the consolation twofold

(I, I)

of the true and complete redemption.

May it be His will,

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

in the manner of "and I will restore your judges etc." mentioned above - may it be fulfilled in actual reality,

in "your gates" in the Land of Israel,

and in "your gates" of the third Holy Temple,

whose "gates are sunk into the earth"¹,

and Jews through their service restore them²,

and together with this is the Holy Temple itself

(which is built and perfected above⁴)

descending from above to below,

together with the Holy of Holies and the foundation stone within it,

from which the entire world was founded.

And standing after the fifteenth of Av - whose mazal is Aryeh⁴²,

acronym

(Av)

Elul,

Rosh Hashanah,

Yom Kippur, Hoshana Rabbah⁴ - it is the custom of Israel to wish every Jew and all Jews: a good inscription and sealing⁴⁴,

and a final good sealing,

for a good and sweet year,

in material and spiritual and spiritual and material and also together,

and may the Almighty fulfill the heart's desires of every man and woman of Israel for good,

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

in the true and complete redemption through our righteous Moshiach,

immediately and literally.

Sefer HaSichos - 5751