English translation — ברכת כ״ק אדמו״ר שליט״א אחרי קבלת פ״נ הכללי, ערב ראש השנה ה׳תשג״ב

Regarding matters of judgment in Torah - what is especially applicable in these days which are called Yemei Hadin,

(beginning from the Day of Judgment of Rosh Hashanah*)

- is a decision of judgment from the Above in Torah? That the judgment must be in a manner of "

(and the congregation shall judge etc.)

and the congregation shall save him"⁴,

Thus the entire judgment is only so that it should be closer to "veHitzilu"*

[Until the completion of "veHitzilu" in the true and complete redemption,

as follows in section 4

As it stands in the Tur♦ old ruling

(Although he brings it from Midrash⁷)

On the verse• "For what great nation is there that has a god so close to it": "What nation is like this nation that knows the nature of G‑d.

For the custom of the world is that a person who has a judgment.

He does not know how his judgment will turn out,

But Israel are not so,

They wear white and wrap themselves in white.

And they eat, drink, and rejoice on Rosh HaShanah because they know that the Holy One, blessed be He, will perform a miracle for them, etc."

"And they tip their judgment to the side of merit and rip up their decree."

That means,

So Jews are such a 'nation' - a people whose nature in their conduct in daily life

(even during the time of exile)

is such - that even before there is the actual verdict, they are already certain that the judgment will be for acquittal

("and the congregation shall save"^ until this certainty.

expresses itself and effects a change in their garments and foods and drinks on Rosh Hashanah

("eat fat things and drink sweet things"•^

And to add,

So the matter is also emphasized in the weekly Torah portion of the Shabbat on which Rosh Hashanah is blessed - Parshat Nitzavim*¹:

"You*¹ are standing today, all of you before Hashem your G-d" refers to Jews - all ten levels that are in the collective of Israel

(as out-

Sefer HaSichos - 5752

counted in the continuation of the verse¹⁴)

and in every Jew in particular⁵

(corresponding to the ten Sefiros,

as they stand revealed in every Jew's soul in the body)

- as they stand in the Day of Judgment of Rosh Hashanah⁷

("Hayom"•¹/ that although this is a Day of Judgment - they stand in a manner of "being gathered",

"existing and standing,

namely that they win in their case - "and the congregation shall save".

And one can say that this also corresponds to the interpretation•² of "Nitzavim" from the term "standing pillar"²,

that every Jew stands

(on Rosh Hashanah)

as a king²²,

A king over all of reality above him,

down to a king over the entire order of Hishtalshelus - because every Jew,

as he is - he is a king,

he receives from the King of kings, the Holy One, blessed be He,

Who is crowned on Rosh Hashanah

("Make Me king over you²²)

; and as the aforementioned ruling of the Tur,

that Jews know in advance that they are judged favorably,

Because they are a "great nation that has God near them"

(and therefore they know the "nature of G-d")

and they are on the level of a king,

and therefore they receive -

Through that they receive from the King of kings, the Holy One, blessed be He - all the influ-ences and bounties as befits a king without any effort on his part.

And on the contrary: a king must not do any work²⁴,

since one of the royal court can do it for him,

And especially when it is "with a multitude of people,"

When "with a multitude of people is the King's glory"²².

The essence and completeness of "and the congregation shall save" is the rescue from the current standing and situation of exile,

In the true and complete redemption - because even those who have - even now

(in exile)

- expansion in spiritual sustenance and expansion in physical sustenance,

And even those who are in the Holy Land on the Holy Mountain,

And there itself - in the place closest to the Holy of Holies - they say, however, there too•² "Because of our sins we were exiled from our land",

Because we still do not have the "Sanctuary of G-d, Your hands established²⁷,

And it is not yet the state of "all who dwell upon it"•²,

And specifically then one had in completeness all matters,

including - the mitzvah of Yovel (Jubilee)•²,

which is especially connected with liberation and redemption•²,

as it is said•² "And you shall return each man to his inheritance and each man to

Blessings for Erev Rosh Hashanah

His family shall return"

(In the Jubilee year)

Even such a one who says "I love my master" and does not go out in the seventh year.

And one must say that the connection of the Day of Judgment of Rosh Hashanah with the redemption

("and the congregation shall deliver")

is also emphasized in that on Rosh Hashanah the service is of accepting His sovereignty, may He be blessed, to fulfill the request of the Almighty "Make Me King over you"

[as the Gemara says in the Babylonian Talmud,

which is connected with exile,

"In darkness He placed my children"

And His kingship is connected and is revealed in its completeness through David, King Messiah

(and its essence is the Sefirah of Malchus")

Therefore it is understood,

that standing now in the last moments before the Redemption

(according to all signs,

39")

- the judgment in these days

(Days of Judgment)

bring the essence and completeness of 'and they saved' - the true and complete redemption.

and immediately and truly - not delving into a discussion about this - there is no time for this,

because one must immediately go to greet the true and complete redemption and King David Messiah,

and the revered Rebbe, my master father-in-law, our leader - it is understandable,

that with every moment sooner that one finishes the matters that precede this,

This is a moment before the true and complete redemption.

And to add,

That the connection of "V'hitzilu" on Rosh Hashanah with the redemption is also emphasized in this week's parshah - Parshas Vayeilech which follows Parshas Nitzavim:

Standing "Nitzavim.

before Hashem your G-d,

in the manner of "Nitzav Melech"

(as above, sec. 2)

-The Jews cried that immediately thereafter they should become "Vayeilech" - first of all, the going from exile to redemption,

And this includes the going from the lands of exile to the land of redemption

(Eretz Yisrael/ and especially as it becomes immediately and at once in a state of "all its inhabitants upon it",

and afterwards in the redemption itself - "Vayeilech",

"yayilchu meichayil el chayil",

until "Yera'eh El Elokim b'Tziyon".

And it is said to every Jew: "Today my days and years are full".

(as per Moses in the continuation of the command "Vayelech Moshe")

- so every Jew has full days and years in Torah and mitzvos,

and the strength for this he receives from that which was thus in Moshe Rabbeinu,

and from this it is drawn into every Jew through the aspect of Moshe within him which affects him until actual deed

(as the Alter Rebbe explains in Tanya\,

and with additional explanations on this from the Tzemach Tzedek)

The aforementioned connection of the Day of Judgment, Rosh Hashanah, with "and the congregation shall save,"

Including and primarily the redemption - begins already on Erev Rosh Hashanah,

And an eve and preparation is a semblance of that which it prepares for.

And especially regarding Erev Rosh Hashanah,

And then one already had the "and the congregation shall save" of Rosh Hashanah - as

Sefer HaSichos - 5752

The aforementioned ruling of the Tur,

That already on Erev Rosh Hashanah Jews know that they are victorious in judgment,

And then the preparations for Rosh HaShanah already begin - as known, Shabbos and Yom Tov require a special preparation⁸*,

and certainly the preparation of Erev Rosh HaShanah for Rosh HaShanah,

which influences all the days of the year

(just as a head influences all the limbs of the body)

⁹*.

And it can be said that the connection of Erev Rosh HaShanah with the Redemption

(concluded in law)

Has become revealed more in later generations - through the birthday of the Tzemach Tzedek on this day

(in the year 5599)

The name of Tzemach Tzedek

[As he is called after his Torah, it is the name of Moshiach Tzidkeinu,

who is called "Tzemach" and called "Tzedek"*.

And to add to the connection of Tzemach Tzedek with Moshiach Tzidkeinu: The Tzemach Tzedek - the third Nasi of the Chabad Nesiim⁹ - includes in himself all the Nesiim,

as we see in his Torah which includes the Torah of all the Nesiim preceding him,

and also from the Nesi'im after them,

until the Rebbe, my master, father-in-law, the Nasi of our generation.

And since our teachers, the Nesi'im,

and the general concept of

opposite the sefirah of Daas

(Sefer HaSichos Haratzio p. 141.

Teshiv p. 19.

Teshiya p. 60.

Igros Kodesh adpoyr mahurai"

(Chit p. 409)

The revelation of the inner dimension of the Torah and the dissemination of the wellsprings outward through our Nesi'im,

Is connected with the revelation of Moshiach Tzidkeinu,

And especially the Rebbe, my father-in-law, the Nasi of our generation, as hinted in his name "Yosef Yitzchak" on the verse "Yosef, Ad- stretched out his hand again"** - it is obvious that the

(the connection: of the Rabbis with Moshiach)

It is emphasized regarding the Tzemach Tzedek, who includes all the Nesiim.

From this it is understood,

that on the birthday of the Tzemach Tzedek

(on the eve of Rosh Hashanah)

that at that time "his mazal prevails"⁵* - the concept of the name of Moshiach prevails,

that the birthday person does everything dependent on him - and consequently it is certain that it has its effect - that there should be the revelation of the name of Moshiach,

and immediately - the revelation of Moshiach himself

(as it is above its name)

In the same way, regarding the soul, which "is called by five names"**

(Nefesh, Ruach, Neshamah, Chayah, up to the fifth name — Yechidah,

up to the essence of the soul

(which "is called by five names"**/

So too, it can be said regarding Moshiach — that in addition to the revelation of the name of Moshiach,

until where he is connected with Yechidah

The general unity^* also has the bones of Moshiach Tzidkeinu,

which is one thing

Blessings of Erev Rosh Hashanah

with the essence of Ein Sof,

and therefore the revelation of Moshiach

(on Erev Rosh Hashanah)

is connected with the acceptance of His kingship, may He be blessed, on Rosh Hashanah⁵ as above,

and the revelation of the concept of kingship

("Pillar of Salt")

In every Jew,

Of course also from the ruling of the Tur regarding Erev Rosh Hashanah as above.

[And to note that the Tur is the foundation of the Beit Yosef,

which is the foundation of the Shulchan Aruch Beit Yosef,

and he is the foundation of the Alter Rebbe's Shulchan Aruch,

upon which there are many responsa and explanations from the Tzemach Tzedek]

And one must connect this with the matter of "Vayeilech Moshe"

(the progression from exile to redemption as mentioned above sec. 4)

- according to what was recently discussed*⁵ the acronym

[which is particularly relevant to Chabad Chassidim,

and through them - to all of Israel in all generations]

of "Miyad" - "Miyad hen nigalin"⁵¹ - Moshe,

Yisrael]

(the Baal Shem Tov/ Dovid

(Moshiach the King)

All three

(Moshe,

Yisrael the Baal Shem Tov and Dovid Moshiach the King)

are connected with "Immediately they will be redeemed": Moshe is the first redeemer, he is the last redeemer⁵⁵.

Yisrael the Baal Shem Tov - as Moshiach answered his question "When will the master come?" - "When your wellsprings spread forth"

(from the Baal Shem Tov)

Outside of the Land⁵.

And David, King Messiah - what

Through him comes the true and complete Redemption in actuality.

And in this word "mid" all three stand together in one and the same word,

And a word whose meaning is "mid"

(immediately/ in one and the same moment - shows that all three are one and the same point: the point of Redemption immediately.

And the point divides into three details,

And specifically in the order of the Baal Shem Tov and King David: the power for redemption comes from Mashiach, the first redeemer is the last redeemer,

And Moses received the Torah from Sinai and transmitted it etc.⁵⁵,

And if this includes the entire Torah,

everything that a worthy student will innovate in the future"⁵,

Including - the revelation of the inner dimension of the Torah in the manner of spreading the wellsprings outward through the Baal Shem Tov,

Through which comes "the Master has come" King David, the Mashiach.

And in more particularity: Moses and David

(the Mashiach King)

are the first and last - the first redeemer is the last redeemer,

and between them is the letter yud, the initials of Israel

(the Baal Shem Tov, which refers to the little Jewish person

(the point of Judaism)

as it stands revealed until it receives the shape of a letter

(yud^ and moreover: specifically the yud connects the two letters mem and dalet, which have an expansion incomparably greater than the expansion of the yud - because the little Jewish person connects with the Supreme One Himself,

and therefore a Jew stands in a state of "pillar of salt"

as above

Sefer HaSichos - 5752

And "Vayeilech",

And specifically he has the power to bring the Redeemer, the first redeemer is the last redeemer

(Moshe and the generation of King Moshiach)

And the power to reveal the Yud

(the point.

Judaism)

- the singular essence of the soul

(the spark of Moshiach that is in every Jew⁵)

to the very essence of the soul - a Jew,

came specifically through Yisrael Baal Shem Tov,

through the revelation of the teachings of Chassidus - and this applies generally to the entire teachings of Chassidus from all our Rabbis, our leaders

(which is connected with Moshiach/and especially it is stated explicitly by the Tzemach Tzedek,

who includes all our Rabbis, our leaders,

as above

The aforementioned connection of Erev Rosh Hashanah with the Geulah is emphasized further on Erev Rosh Hashanah in the determination of this year - both in the days of the week,

that it falls on Sunday,

and in the overall year - the year 5752:

When Erev Rosh Hashanah is on Sunday,

It turns out that it is between two auspicious days - between the holy Shabbos day and Rosh Hashanah.

And according to the known [fact] that all matters of holiness are exact,

It is understood that the day of Erev Rosh Hashanah has the power to connect the two extremes of Shabbos and Rosh Hashanah: Shabbos is "mekudsha v'kayma"⁵ from Above,

in contrast, Rosh Hashanah becomes sanctified through Jews

(Yisrael sanctify the times...)

And through this day of Erev Rosh Hashanah in between, becomes the connection of both matters,

that the holiness of Shabbos, which is above all worlds,

(The holy and established from above)

Becomes drawn as it is on Rosh Hashanah; and so too on the other hand,

Becomes revealed how every Jew is a "Ba'al HaBayis"

(Being on the level of king as mentioned)

Upon Shabbos and influences into Shabbos,

Until - how every Jew becomes master of the house over

(Bringing this)

"A day that is entirely Shabbat and rest for eternal life"¹.

And more specifically: In the determination of this year, one has the advantage,

that Rosh Hashanah comes in a sequence of three special days consecutively⁵•:

The holy Shabbos day,

connected with "a day that is entirely Shabbos and rest for the life of the worlds."

Erev Rosh Hashanah - on Sunday,

which is called in the Torah⁵• "one day,"

Because Hashem was alone in His world••.

And this humility from the first day of Creation repeats itself every Sunday⁵•,

As we see in the Song of the Day that we say then, "To Hashem is the earth and its fullness."

And with extra emphasis, when Sunday is Erev Rosh Hashanah,

What is then "This⁷• day is the beginning of Your works, a remembrance of the first day"••.

Rosh Hashanah,

on the second day of the week,

That on this day was created division• - division for the sake of superiority,

a division for the sake of Heaven

(like the dispute between Shammai and Hillel)

which "its end is to endure"•⁷,

whether the

blessings of peace

superiority of Shammai

(might)

And also the virtue of Hillel

(chesed)

- "And the congregation shall judge

(din)

etc. and the congregation shall save"

(chesed/ through a power higher than both which connects them" - the power of Moshe,

initial letters Moshe Shammai Hillel,

And if he is the first redeemer, he is the final redeemer.

And this is in addition to the threefold advantage of the new year - a complete year

(year of intercalation/ complete year

(full Cheshvan and Kislev/ and "completeness" in the perfection of "seven complete Shabbasos",

as mentioned earlier".

The initials of the year number 5752 Jews established - it should be a year of wonders in everything:

"Wonders in everything" means simply,

that there will be

(הי׳ תהא - a term of assurance and a term of command and empowerment)

wonders without end,

in all matters of this year.

And this is through that which comes immediately the true and complete redemption,

one then [said] "wonders in all".

And in explanation of the matters: "בכל" indicates the ultimate perfection of the blessing including the perfection of the true and complete redemption - as our Sages say "that the Holy One, blessed be He, gave them a taste in this world of the World to Come,

These are Abraham, Isaac and Jacob,

Abraham, about whom it is written 'in all', Isaac, about whom it is written 'in all'.

From kol and Yaakov, as it is written in the verse 'kol'.

That is,

So 'bekol' is connected to the perfection of the World to Come",

the true and complete redemption,

and then we will have 'kol' - everything in perfection.

And in the root of matters: 'kol' refers to the five sefirot

(which include all sefirot)

from Chesed to Hod,

as they stand in perfection

(each one includes ten)

this is the gematria of "kol"

(fifty)

and "bekol mikol kol" is like the perfection of "kol"

(redemption)

is drawn into all three lines

(Corresponding to the three Patriarchs, which include all details.

Since every Jew—men, women, and children—is an heir of all and each of the three Patriarchs,

And every Jew has within himself all three Patriarchs",

It is understood that every Jew receives simply "Bekol Mikol Kol",

As everyone says at the conclusion of Birkat Hamazon: "Just as He blessed our forefathers Abraham, Isaac, and Jacob with kol, mikol, kol, so may He bless all of us together with a perfect blessing",

And simply—every Jew receives "Bekol Mikol Kol" in spirituality,

And "Bekol Mikol Kol" in physicality,

With all the interpretations thereof,

Beginning with the main explanation - that only in the last moments of exile should every Jew have "Bechol Mikol Kol",

That all these matters should be in the best and most perfect manner

("Lo Chaseru Shum Tovah"*•/

And furthermore, and the main point - that this brings immediately

Sefer HaSichos - 5752

The ultimate perfection of "Bechol Mikol Kol" - the true and complete redemption,

And in simplicity and in physicality - corresponding to the Grace After Meals of Jews"

(Where one says "Bechol Mikol Kol")

: "And you will eat and be satisfied and bless the Lord your God for the good land which He gave you" — then we receive the Land of Israel simply,

and immediately in a manner of inheritance and conquest and division of the land,

and all Jews find themselves there "every man under his vine and under his fig tree",

in the true and complete redemption,

and in such a way that this affects the air of the past,

that even though in this very moment Mashiach has not yet come,

is that when he will come in the moment after this — he will transform

(by inserting the alef of 'the Master of the Universe')

Also the moments before this

(from "Golah")

That they should be a part of Geulah.

And in summary:

Standing on this auspicious day of Erev Rosh Hashanah 5752,

May it be a year of wonders in everything - and it is also the birthday of the Tzemach Tzedek - and the conclusion and seal of the month of Elul, initial letters of "Ani L'dodi V'dodi Li",

With all the five heads

The letters of Elul correspond to the three lines and pillars of Torah, service, and acts of kindness,

"And repentance and redemption" - it is a certain thing that standing in a state of "and my beloved is mine" G‑d blesses every Jew and all Jews already in the month of Elul with "with everything, from everything, all",

"from His full, open, holy, and ample hand",

Both in spirituality and in materiality,

And both of them together,

Until in such a way that they become one thing.

And according to the ruling of the Tur mentioned above that already on the eve of Rosh Hashanah Jews "wear white and wrap themselves in white" - it is understood that already on the eve of Rosh Hashanah one receives the beginning of all the effluences, influences, and lights,

And all the more so - all the forces,

Both in spirituality and in physicality.

And furthermore, and this is the main point - that immediately and right away on this eve of Rosh Hashanah,

the birthday of the Tzemach Tzedek - Mashiach Tzidkeinu is revealed,

in the manner of "pointing with his finger and saying 'This is he': Here is Mashiach as he is called "Tzemach",

Here is Mashiach as he is called "Tzedek",

Here is Mashiach as he is called "Yosef Yitzchak"

(the name of the Rebbe, my father-in-law, the Nasi of our generation, and furthermore and mainly - Here is Mashiach as he is called "David Melech HaMoshiach",

Together with Moshe Rabbeinu - "The first redeemer is the last redeemer",

Together with Israel Baal Shem Tov and all our Rabbis and leaders - and in a manner of "immediate"

(As mentioned above, section 7/ content* and immediately actually.

And simply - that "and will beget" every Jew

and

and all Jews from exile to the true and complete redemption through Moshiach our righteous one,

below ten handbreadths,

and "and went" all Jews - "with our young and our old etc. with our sons and our daughters"* - immediately and at once - "behold with the clouds of heaven"¹* - to the Holy Land,

and we celebrate Rosh Hashanah there,

And there itself - in Jerusalem, the holy city,

on the holy mountain,

in the third and tripartite Holy Temple,

"The Sanctuary of the L‑rd, Your hands have established,"

And there itself - in the Holy of Holies,

where is located the Foundation Stone* from which the world was founded¹*

2v

Sefad HaShiyozzet - 5752

From the talks of Shabbos Parshas Nitzavim, 5751,

Monday of the week of Parshas Haazinu,

and Shabbos Parshas Vayelech, 6 Tishrei 5752

The unique virtue of the new year■

(5752)

- is emphasized

(first and foremost)

In the fixed calendar of the year,

And specifically in the main matters for which signs were established by the great ones of Israel,

And among them:

The calendar setting of Rosh Hashanah on Monday - according to the sign "Patbag Hamelan"¹,

B"G Hamelar Pat V'yaled",

that when Rosh Hashanah occurs

its matter,

make me king over you,'"

the salt

on Monday or Tuesday,

bread and child,

bread from the word 'break it into pieces' / that they divide Nitzavim and Vayeilech into two,"

that we read Parshat Nitzavim on the Shabbat before Rosh Hashanah,

the Shabbat of Selichot the second,

and Parshat Vayelech on the Shabbat after Rosh Hashanah,

Shabbat Shuva.

And an additional advantage in the fixed arrangement of Rosh Hashanah on the day