English translation — יום ב׳ דר״ה, ליל שחוחמ״ס, ליל ויום שמח״ת

The entire world's occupation is only to know G‑d alone,

as it is said: "For the earth will be filled with knowledge of G‑d as the waters cover the sea" - so it must be said,

that in the final halachah, he adds

(in brief and in allusion)

also regarding the second period of the days of Mashiach, when there will be a change in the conduct of the world,

Starting from the principal change of the Resurrection of the Dead,

as elaborated at length elsewhere.

And according to the explanation above, the distinction between the Days of Moshiach and the Resurrection of the Dead,

that in the Days of Moshiach there will be the perfection of the service of observing the commandments,

a commandment to man,

and in the Resurrection of the Dead the commandment to man will be nullified

("commandments will be nullified") and their true essence will be revealed, that they are the will of the Holy One, blessed be He

("the laws of the Torah")

- It must be said,

that this gift is also hinted at in the distinction in the language of the Rambam in the last two halachos:

In halacha 4 he writes, "The wise men and prophets did not desire the days of Mashiach.

Rather, so that they would be free for Torah and its wisdom.

so that they would merit the World to Come, as we explained in the Laws of Repentance,",

where it is explained at length that the good in this world,

to its completion in the days of Mashiach,

it is,

for the sake of the perfection of the service of fulfilling Torah and mitzvos,

in order to merit the reward of mitzvos in the World to Come¹: unlike as in Halachah 5,

which adds a new matter regarding "that time" that will be in the second period,

does not write that its standing and condition is for some goal and purpose,

"as it were".

And one can say the explanation in this:

In the first period of the days of Mashiach,

in the time of "today to do them" with utmost perfection

(regarding which it speaks in Halacha 4)

- since there is a commandment to man,

is emphasized mainly the benefit of man through the fulfillment of the commandments,

the giving of reward for the commandments,

"so that they will merit the life of the World to Come".

But it is different in the second period of the days of Mashiach,

When the dead will live — since the commandment to man will be nullified,

and their true essence will be revealed, which is the will of the Holy One, blessed be He,

and from the aspect of His will, blessed be He, man and the world will be

(automatically, as a matter of course)

in a state of ultimate perfection,

"The sole occupation of the entire world will be only to know G‑d.

For the earth will be filled with knowledge of G‑d,"

It is understood,

that this station and state is not for some purpose and objective,

"just as,"

but it itself is the purpose and objective.

And accordingly, it can be said,

that even according to the Rambam, the essence and perfection of reward is in the World to Come

(as is ruled in Chassidus), except that he did not write this explicitly,

just as he did not write explicitly about the second period of the days of Moshiach when the dead will live,

Since the purpose and goal of composing the book of laws,

"that all the laws be revealed to the small and the great in every law and commandment",

is completed at the end of the period of "today to do them"; and nevertheless,

since the true essence of his composition is "laws of the Torah",

as they are from the aspect of the will of the Holy One, blessed be He - therefore,

in the last law,

which is the conclusion and the totality of the book of laws,

the Rambam hints about the status and condition of the world of the resurrection,

Then

Sefer HaSichos - 5752

Their true essence of "the laws of the Torah",

that are not for man

("in order to attain life in the World to Come" / but rather "knowledge of their Creator",

"know the L-rd",

that this is the essence and perfection of reward - that the existence of man and the world is nullified

and completely covered in "know the L-rd",

"As waters cover the sea"⁷¹.

Sefer HaSichos - 5753

From the sichos of the night of Simchas Torah before hakafos 5752

Simchas Torah has a special connection with the true and complete redemption through Moshiach Tzidkeinu¹ - as it is said in the piyut

(

Rejoice and be glad in the joy of Torah")

On Simchas Torah after the reading of the Torah:,

I will exult and rejoice in the joy of Torah; "a shoot will come forth" in the joy of Torah."

This is also hinted at in the verses that are recited before the hakafos

(,

that bring reasons for the joy"⁵)

— from,

"You have shown" in,

"For from Zion": the conclusion — the last — of all these seventeen

(seventeen, which in gematria is tov,

"There is no good but Torah"⁵)

Verses: "For from Zion shall go forth Torah and word

See sicha of Shmu'ed 5652

(Sefer HaSichos, Todas Shalom, see 2> - from one hundred years ago: •BShT is the revelation of the unique essence of the soul,

from him to the future to come, that they will not teach each other•.

See below end of section 3.

G‑d from Jerusalem"⁶,

That this is a prophecy about the days of Moshiach⁷.

And one could say,

that this is also the content of all seventeen verses⁸,

that they are all dependent on the conclusion —

"for from Zion etc.":

"for" is

(also)

serves as a language,

if"•¹,

when"".

And based on this we can explain the,

for from Zion etc." which is at the end of all the verses" - then all the matters that are in the previous

verses will be fulfilled

(in their entirety and completeness)

For - when - from Zion shall go forth Torah and the word of G‑d from Jerusalem",

when this will be in the true and complete redemption.

beginning from the first verse".

"You have been shown to know that the L-rd, He is G‑d; there is none else besides Him": the completeness of.

"You have been shown to know etc." and when was in

Book and commandments - and this is the abbreviation TeAmB

The Giving of the Torah — will be in the future to come.

As the Alter Rebbe explains in Tanya•¹,

that in the future there will be a revelation of G‑dliness in a manner of seeing 'without any garment'

("And your teacher will no longer be hidden, and your eyes will see your teacher"¹⁵/ and it was already in the worlds something similar at the time of the Giving of the Torah, as it is written, 'You have been shown to know that the Lord, He is G‑d; there is none else besides Him,'

you were shown actually with a vision of clarity, etc."

[And it can be said that with this the Alter Rebbe adds explanation that through our deeds and our service in this present time• one opens

(the revelation of G‑dliness in the manner of seeing into)

the redemption/ and the completeness thereof

(Which at the Giving of the Torah was only a "foretaste of it")

will be in the future,

when

("in Me")

"For out of Zion shall go forth Torah, etc.".

And likewise the verses after this,

And in general they explain the connection of Divinity that is above the world with the worlds,

And the perfection of this humility will be in the true and complete redemption.

And since Simchas Torah is one of the festivals in the month of Tishrei¹⁵,

which

are general festivals covering the entire year•⁻ — it is understood,

that the emphasis on the matter of redemption and Moshiach on Simchas Torah is thereafter drawn upon the entire year.

And with special emphasis in this year — the year 5752,

the initials are: 'it shall be a year of wonders in it'⁵,

which includes primarily the wonders of the redemption⁵⁵.

And especially according to what was discussed

Month of Tishrei,

Shabbos Rosh Chodesh Tishrei, a day of general Shabbos that is greater, encompassing the entire month of Tishrei, etc.

(Sefer HaMaamarim 5654, p. 36.

Tishrei p. 49)

Night of Kemach before Hakafos

As mentioned last time,

So, by all signs, we stand today on the threshold of the redemption,

When,

behold this

(Moshiach)

comes¹³,

And behold, instantly a moment later - he already came.

From this it is also understood regarding the service of Jews that is required on Simchas Torah,

and its continuation throughout the entire year,

And especially in this year - or the avodah of being permeated with the matter of geulah and Moshiach.

That is,

that a Jew's conduct in all matters in his daily life, also in this time, "tichin" and immediately before the Geulah, is similar to and like the life and leadership of Jews in the days of Moshiach literally.

[And this is also the special emphasis in the latter period regarding the study of,

"halachta l'Mashiach",

the halachot that pertain to the life of Jews in the time of the Redemption"]

One of the main matters

Let it be exact• to the poor,

We will be happy that the dead will be.

And to sing,

Shekeni! This is also hinted in the river of the letters Ni -,

In all from all all',

That it is a registry,

Gather-

(See Hai Chatam L'Beit Bet 17,

In the future - is

(as brought earlier from Tanya)

what then will be the perfection of,

“You have been shown to know that Hashem is G‑d, there is none besides Him”: it will be revealed in the entire world that there is no other existence besides Him, blessed be He,

“there is none besides Him”.

And similarly, it demands of a Jew in his life - that he should hear and feel in all his matters literally,

that,

“There is nothing besides Him.”

That is: not only that the intention and purpose of all worldly matters is G-dliness,

and consequently his service is in a manner that,

“All his actions are for the sake of Heaven,”

and,

“In all your ways know Him”¹⁷,

But there is a reality of,

Chol"

your deeds and,

your ways

(Only - their purpose is holiness^ only moreover: that the matters of the world themselves are G‑dliness,

and consequently,

there is" itself from the outset no other reality at all,

Because,

There is none besides Him.

And it may be said,

Then this is the addition and innovation in the version in the Mishnah and Baraita,

I was not created except to serve my Master,

Regarding the common version,

I was created to serve my Master: ,

I was created etc. - emphasizes,

So there is an entity that was created,

but the entire intention and purpose of its

Sefer HaSichos - 5752

creation is more than.

"to serve his Creator":.

"I was not created, etc." is the interpretation³ - that an entity of a person itself does not exist at all

(.

"I was not created"x the only matter that exists - is the "to serve my Creator"³.

- And based on this, perhaps one can say the explanation of the frightening delay of the redemption - that it is because among Jews there was lacking completeness in the level of service in the manner of.

"I was created only to serve my Master,"

and that specifically through this one comes to the redemption which will be in the manner

(of,

"there is none besides Him")

- Now, however, the delay is already over,

and consequently it is,

Everything is ready for the feast",

Feast of the Leviathan, the Wild Ox, and the Preserved Wine³³ in the true and complete redemption immediately and truly,

The above has a special connection to Jewish children,

young children of the schoolhouse,

As our Sages say*³: "Do not touch My anointed ones" - these are young children of the schoolhouse.

One of the explanations in this

(in addition to the interpretation in the commentaries")

: The education of the young children of the beis rabban must be in a manner that the children are completely permeated and saturated with the matter and point of.

Moshiach"³⁷,

So,

That when one merely looks at a Jewish child, what does one see? - Moshiach!

Their entire existence is,

Moshiach" - the revelation of.

You have shown, etc. 'There is none besides Him'".

And one must connect this also with that which on Simchas Torah - which is particularly connected with Moshiach as above - one finds an emphasis in the custom of Israel,

Then the spirit of the young schoolchildren rejoices and dances with the Torah.

And through their great joy on Simchas Torah - it is revealed even more what they are.

Moshiach"•³)

Simchas Torah night before the hakafot.

And on the contrary: since the main joy of Simchas Torah is not through study of the Torah,

But specifically through dancing with the Torah - dancing with the Torah scrolls as they are wrapped in a mantle and crowned with a Torah crown,

For then it is completely impossible to learn in it - it is understandable,

Then the connection of Torah to all Jews - from the great to the small and even the smallest - is emphasized equally.

And one could say,

That this is also connected to the unique connection and revelation of Moshiach on Simchat Torah — and regarding the days of Moshiach it is written that "they shall no longer teach each other, for they shall all know Me, from their smallest to their greatest" — and therefore the conduct on Simchat Torah is also like this and similar.

The matter is especially emphasized regarding the tinokos shel beis rabban of our generation - who are called

(with the consent of the great ones of Israel)

by the name,

Tzivos Hashem*:

The name,

Tzivos Hashem* means - that the children are completely given over and nullified to the Above,

for example,

(and merely as)

like,

soldiers to their,

general.

And up to in the language of the verse of Yetzias Mitzrayim -

Hashem brought the Children of Israel out of the land of Egypt with their legions*,

far higher than the measures and limitations of a,

legion*".

The depth is understood,

that in the Jewish children - boys and girls - of our generation,

is still more openly evident than they are,

Moshiach-like",

Mashiach* of the Supernal One Himself.

Which becomes the preparation and introduction close to the revelation of the general Mashiach of all Jews,

In its true and complete greatness.

And "As in the days of your exodus from the land of Egypt I will show wonders*": just as then,

"All the hosts of G-d went out from the land of Egypt"*,

So will the,

hosts of G-d* from our generation go out from the present exile to the true and complete redemption, immediately and indeed.

And including and especially the Jewish children who are here now,

They have been educated - last year and so it will surely continue - in such a way that when one looks at them, one sees

Moshiach*.

And especially when the children dance the hakafos of Shemini Atzeres and Simchas Torah.

Therefore - and in order to hasten the redemption even more,

that it should come

Now it will * emerge into the world•

(ע*■ Hei.

Song of the activities* and we will bind your Sheps...)

Striving from this Y*L - *silu passes in the activities of his anger

(Shas... with him the entire Torah* - Niddah 30,

B'/ E*D and in the example b.

Zav'at Hashem• Sheva Padetz Pazirim - Sh'afilu overiz shebif'ei of az afro shira*

(Sotah 30,

Sefer HaSichos - 5752

At the earliest possible, immediately and right away - is appropriate,

Then all the young children of the house of our teacher who are here now should say

(each one of them and all together)

"L'chaim".

And also the educators,

teachers and directors of the "Tzivos Hashem" should participate in this by singing

(Together with the children)

The melody connected with "Tzivos Hashem"

[As is the custom of the world that an army has a "march",

a melody of their own: and it must be "azalt l'karta halach b'nimuseih"]

And certainly the entire "world" will assist in this,

and they consider it for their merit,

since through the children there is also drawn to them the title with which the children are called - "Moshiachi""

And from this one then draws the strength for the service throughout the entire year.

(As above, that from Simchas Torah it is drawn forth upon

the entire year)

- And especially among educators and administrators in general,

And especially the emissaries of our leader, the Rebbe, the Rebbe our master and teacher - whose special work and mission consists of spreading Torah and Judaism and disseminating the wellsprings outward,

And - especially - the work and mission to bring our righteous Moshiach in actual practice,

Including - by placing special emphasis on the matter of education of Jewish children who are called "Moshiach's children".

And may it be His will,

So every Jew and all Jews,

including - Jewish children,

should celebrate the hakafos of Simchas Torah together with the Almighty Himself — as our Sages said, "The Holy One, blessed is He, is destined to make a dance for the righteous.

And each one will point with his finger, etc., and say, "On that day, 'Behold, this is our God; we hoped for Him and He saved us; this is Hashem, we hoped for Him; we will rejoice and be glad in His salvation.'"

And immediately and truly at once.

Sefer HaSichos — 5752

Shabbos Parshas Bereishis,

From the holy of holies, Mar-Cheshvan 5752

It is known the word of our Rebbes and leaders,

that Shabbat Bereishit relates to the entire year.

Just as one sets oneself up on Shabbat Bereishit,

so goes the entire year.

In what consists the uniqueness of Shabbat Bereishit,

that specifically from it is drawn upon all the days of the year?

And as is known, the holidays in the month of Tishrei

(which is abundant in festivals•)

are general holidays from which it is drawn for the entire year,

beginning from Rosh Hashanah,

which is called by the name,

Rosh Hashanah because it is the "head" that includes within itself and leads all the days of the year,

And so too Yom Kippur

(which is also

Called,

"Rosh HaShanah" in the scriptures and likewise the holiday of Sukkos,

the time of our joy,

until Shemini Atzeres and Simchas Torah - why then is Shabbos Bereishis characterized by the saying, "As you set yourself on Shabbos Bereishis, so goes the entire year"?

The point of explanation in this - simply: Shabbos Bereishis marks the transition from the month of Tishrei,

which is abundant in holidays,

into the ordinary day-to-day life style of the rest of the months of the year:

Shabbos Bereishis is

The conclusion and order of all of the month of Tishrei - being the last Shabbos of this month,

When the elevation and completion

(ויבולו⁷)

from the conclusion of the festivals of the month of Tishrei - Shemini Atzeret and Simchat Torah,

which gather together

(Atzeret from the term gathering*)

and bring inward into a pnimiyus all the festivals of the month of Tishrei; and also

The beginning of the regular service of the coming year - being Shabbat Mevarchim the month of Mar-Cheshvan,

The first "weekday" month of the new year

(which has no festivals, etc. / when it begins,

as is known,

the main service of "And Yaakov

Sefer HaSichos - 5752

went on his way."

Specifically in his way - in matters of the world and its mundane workers,

Every man under his vine and under his fig tree".

And since Shabbos Bereishis includes both matters - the last Shabbos in the month of Tishrei,

which blesses the first,

weekday month of the year - therefore it gives a special power for the conduct of an entire year:

(the festivals in)

the month of Tishrei itself - since it is at the level of,

Reishis"-■ - it is elevated and separated

(set apart and elevated)

from the rest of the months of the year,

He is filled

(abundant)

with mitzvos and holiness

(and in the language of the Midrash":,

sated with all,

winepresses within it,

Blessings within it,

Yom Kippur within it, etc.^ and consequently one is not so certain that one will be able to continue the elevated state of the month of Tishrei also in the simple weekdays of the year;

However, Shabbos Bereishis,

being both the conclusion of the month of Tishrei and also the beginning of the,

weekday year

(starting from

(Shabbos Mevarchim)

the month of Cheshvan)

- as hinted, air in the word

(Shabbos)

Bereishis - from the term beginning and head - the beginning and ka9 of the year.

In addition to this, that Parshas Bereishis is also the first parshah in the Torah,

the beginning of the reading of all the parshiyos of the)

Torah,

which one reads and with which one must live" during the entire year -

is it a,

the average of the author" between them,

which gives the special power that, in accordance with the manner in which one positions oneself at that time, so should the entire year go; one should continue from the elevated state in the month of Tishrei into the daily service in the world,

on weekdays and in the weekday service.

As is also understood from the content of Sefer Bereishis

(after which the Shabbos is called,

Shabbos Bereishis")

which speaks about Maaseh Bereishis: by reading in the Torah the verse Bereishis —,

“In the beginning G‑d created the heavens and the earth.”*■ - The creation of all worldly matters is renewed for the new year.

(Because the Holy One, blessed be He, looked into the Torah and created the world,

a person looks into the Torah and sustains the world.")

And this gives the power to establish as it should be the service in worldly matters during the coming year.

The matter in this will be understood more clearly according to the words of our Sages, of blessed memory, in the precise language,

“In the beginning”

[,

It is not written "At first God created" here,

and from the beginning there is no

Today is the 2nd of Cheshvan.

Sefer HaSichos 5752 p.