English translation — משיחות יום ה׳ ב׳ בשלח, *"א שבט וש״פ בשלח, שבת שירה, י״ג שבט ה׳תשנ״ב

In the establishment of the Tenth of Shevat

(the yahrzeit of the Rebbe, my father-in-law, the Admor, our generation's Nasi)

on the fourth day of the week

(In several years and also in this year)

-Several matters:

First and foremost - the virtue of the fourth day of the week

(Mitz'ah / on which the luminaries were suspended,

"the two great luminaries"*.

And furthermore and this is also essential - that it is called "Kami Shabbata"²,

because on it begins the preparation for the Shabbat that follows

(since in this year on it is made the ascent and completion of the day of the Hillula in the manner of "Vayechulu"³/ as emphasized in the Song of the Day whose conclusion and seal is "T'lat nar'k'na hakatana"♦,

the beginning

(the first three verses)

of the psalm "Lechu Neranena"⁵ that its recitation in completeness is at the reception of Shabbat,

that in this it is also emphasized that the completeness of the day of the hilula that falls on the fourth day is on the following Shabbat.

And the addition • from the aspect of its unique virtue of this holy Shabbat day

(that its beginning is on the fourth day)

- Shabbat Shirah - in which the concept of "Lechu Neranena" is emphasized

(joy and song are at the beginning of the psalm in the song of the fourth day,

And they, and primarily in its completeness in the reception of Shabbat.

And it will be sweetened more according to the known* that “song”

is particularly connected to the Shabbat day

("A psalm, a song for the Shabbat day")

as explained in the Mishnah in Tractate Shabbat: "All who possess song go out with song and are drawn with song,"

that every ascent from level to level

(they go out from the previous level and are drawn to ascend higher)

It is through song,

And therefore, the ascent of the worlds on Shabbat is also through song - that is to say,

That the main ascent of the Shabbat day through song is on Shabbat Shirah,

And from it extends also to the other Shabbats? And from this it is understood also regarding the ascents of the day of the yahrzeit

(As is known•* that on the day of the yahrzeit an incomparable ascent is made relative to all the previous ascents/ that their essence and completion

(on the day of praise that is connected with the theme of song,

and in particular)

on Shabbat Shirah.

And an additional point in such a determination

(that the tenth of Shevat falls on the fourth day)

- that the completeness of the yahrzeit day which is made on the Shabbos following it

(Shabbos Shirah)

includes also the additional completeness of the fifteenth of Shevat

(on Monday**)

which is in the three days

(Shabbos,

Sunday and Monday)

that are considered

(in several matters)

to reality

Parshas Beshalach,

11 Shevat and Shabbos Parshas Beshalach,

13 Shevat,

Shabbos Shira 309

One¹*,

that in addition to that, in it,

the moon is established

(of the month of Shevat)

in completeness",**

it is also,

the New Year⁴ for the trees"¹⁵.

And according to the known⁴*, that,

The holidays of the entire year.

(Also)

Our Rebbe's holidays.

In it all there is relevance to those parshiyos that occur in them" - we must explain the connection and relevance of the above to Parshas Beshalach,

the weekly parshah of the day of the hilula and of the Shabbos following it,

and to Parshas Yisro,

The weekly portion of the 15th of Shevat,

which begins to be read in the Mincha prayer of Shabbat Parshat Beshalach.

And by way of introduction, the common point of the two portions Beshalach and Yitro - preparation for the Giving of the Torah:

Parshat Beshalach - which discusses the completion of the exodus from Egypt

(at the Splitting of the Red Sea⁷*)

which is the preparation for the Giving of the Torah,

as it is written*,

"When you bring the people out of Egypt, you will serve God on this mountain"⁹*.

And the portion of Yisro - in addition to being the portion of the Giving of the Torah,

it speaks at its beginning

(and because of this the entire portion is named)

about Yisro's acknowledgment

(as a result of his hearing the report of "the splitting of the Red Sea and the war with Amalek"** in the portion of Beshalach)

Now I know that the Lord is greater than all gods, etc."**,

which was the preparation for the Giving of the Torah".

And it can be said,

that in the particular details of the matters in the portions of Beshalach and Yisro, regarding the preparation for the Giving of the Torah, is also included

(and also the essence)

the preparation for the completeness of the Giving of the Torah that will be in the future to come

(,

"A new Torah from Me shall go forth")

as hinted:

in Parshat Beshalach -

in the Song of the Sea

(at the Splitting of the Red Sea)

that its conclusion and seal,

“The Sanctuary, O G-d, which Your hands established.”

with two hands,

And when will it be built with two hands? When Hashem will reign forever and ever"

In the future, when all the kingship is His"

In the war against Amalek

(At the end of Parshat Beshalach)

That its conclusion and seal,

I will surely blot out the memory of Amalek.

For the hand is upon the throne of G‑d

That the humility of our holy Rebbe himself

(They fled* on the perfection of Yitzchak)

It is the preparation for plain Torah - because,

In the holy ones was the connection of sea and dry land,

the hidden world* and the revealed world,

this is the preparation for the connection of superiors and inferiors in a pleasant manner

(See Shaar HaEmunah of the Admo"r HaEmes"tz, ch. 17 and onward.

Ohr HaChaim on our section, p. 410 and onward.

And more)

0ו3

Sefer HaSichos - 5752

War for Hashem against Amalek from generation to generation."

"The Holy One, blessed be He, swore that His Name is not complete" and His Throne is not complete until the name of Amalek is erased,

As it is stated: "The enemy is finished, swords forever,"

This is Amalek.

What does it say after it? "And the L-rd sits forever,"

Behold, the Name is complete,

He established His Throne for judgment,

Behold, His Throne is complete."

And in Parshat Yitro - as explained in Chassidic discourses² - that "Yitro",

See there that 'he added one portion in the Torah, and you shall see',

Alludes to the addition

(additional)

in the Torah of the future

("A new Torah will go forth from Me")

in a manner of sight

("you shall see")

And to understand the content of the matters of the Song of the Sea and the war with Amalek, their continuation in b)

The acknowledgment of Yitro and their connection to the completeness of the giving of the Torah in the future - we must preface and explain what is said at the beginning of the parshah: "And it was when Pharaoh sent the people, and G‑d did not lead them by way of the land of the Philistines, for it was near

("for it is near" and good for their rest in that way"-/ "a straight path to enter the land of Canaan")

And G‑d led the people around

Ch. 8 of Parshat Beshalach,

11 Shevat and Shabbos Parshas Beshalach,

13 Shevat,

Shabbos Shirah

the way of the desert, Yam Suf",

Therefore there was a need for the splitting of Yam Suf

(and the Song of the Sea / and following this, the war of³⁷ Amalek",

and following both of them

(,

Splitting of the Red Sea and the war with Amalek")

Jethro's admission,

as follows.

On the verse,

“And He did not lead them etc.” - it is stated in Midrash³:

From Egypt to the Land of Israel, eleven journeys,

but the Holy One, blessed be He, carried them through the wilderness for 40 years,

As it is said, 'Eleven days from Horeb...' and afterward 'And it was in the fortieth year'³, therefore it is said, 'And God did not lead them.'

And in explanation of the matter that,

The eleven journeys that the Holy One, blessed be He, carried them through the wilderness for forty years, 'above' - it can be said:

In explanation,

'Eleven days from Horeb'

(the eleven journeys)

It is stated in the Midrash that it refers to 'the special one of the ten.'

that He is One Who is the head of all the commandments,

"Anochi" Hashem your G-d,

that is,

that,

"eleven days from Chorev" indicates the aspect of One that is above the Ten Commandments that were given at)

Chorev,

the aspect of,

You are One and not in number⁷/ His essence and being, blessed be He, which is above the Ten Sefiros.

And it can be said,

that the intention of the Holy One, blessed be He, in this is that,

"He did not lead them... and He turned them... the way of the desert",

eleven journeys.

The Holy One, blessed be He, carried them through the desert for 40 years",

it is,

that the aspect,

eleven"

(,

But it is one and not in number,

that is above the ten Sefiros and the Ten Commandments)

will be drawn and revealed in their inner essence through the journeying in the wilderness for forty years

(,

forty years to Binah""/ in which,

Hashem gave³ you a heart to know

to the words of the rebukes.

And furthermore: from the general category of the humble in Shemos Rabbah there,

That before and after this statement it explains "And G-d did not lead them etc." in the pillar! of Israel,

the children of the Holy One, blessed be He,

That even after the Holy One, blessed be He, took them out of Egypt, He was not comforted over that the Egyptians enslaved them etc.,

until He threw them into the sea,

It implies,

that also in this interpretation

(that 'He did not lead them' in eleven days but in forty years)

The superiority of Israel is emphasized.

2 and 3

Sefer HaSichos -.

5752

and eyes to see and ears to hear",

"that a person does not grasp the full depth of his teacher's wisdom and the wisdom of his Mishnah until forty years"—,

That then will be the revelation of the aspect of 'eleven',

And not only that, but they will draw down and reveal the aspect of 'eleven' also in this physical land,

Through which will be the entry into the Land of Israel⁴* in completeness.

And to add,

That this matter is also hinted at in the beginning of the portion: 'And it came to pass when Pharaoh sent the people' — which alludes to the Pharaoh of holiness,

the aspect of 'fifth to Pharaoh',

'that all the illuminations are broken forth and revealed from it'⁴■

(the aspect that is above the four letters of the Name Havayah, in the manner of 'You are One')

And this concept

("When Pharaoh sent the people")

It is the reason for the continuation of the verse, "And God did not lead them... and turned them... by way of the wilderness...",

Over the course of forty years - so that the aspect of Pharaoh of holiness would be drawn inward.

And it is also hinted in the Song of Deborah in the Haftorah - "When leaders let loose in Israel... and the land had rest forty years"⁵⁷ - that the most sublime revelation of "When leaders let loose"

("that all the lights are revealed and manifest from Him")

It is drawn into "Israel" and through them also into "the land" in a manner of "and it rested."

(in settlement and inwardness)

through the work during the "forty years".

And more particularly, this is connected with

(and is done through)

the details of the matters in the parsha,

and from them — the journey of Bnei Yisrael in the desert

("He turned around, etc., the way of the desert")

In all the details of the 42 journeys that took place during the forty years

("until they came to an inhabited land"/" starting from the journeys in our Parsha - "They journeyed from Sukkot and encamped in Etham at the edge of the desert"

And in the sequence after Kri'as Yam Suf,

"They journeyed etc. and went out to the desert of Shur etc."•⁴,

"They journeyed etc. and came etc. to the desert of Sin"■⁴,

"They journeyed etc. from the desert of Sin according to their journeys etc.":

It is known that the purpose of Bnei Yisrael's journey in the desert is to refine the sparks of holiness that fell into the "desert of the nations"⁴⁴,

whose source is from a most elevated level

The world of Tohu which is above the world of Tikkun / And through this that Israel clarifies the holy sparks and elevates them to their root and source,

This lofty level is drawn and revealed to them.

And the explanation is - that the holy sparks that fell into the 'desert of the nations' have their source from the aspect of 'eleven' which is above the chain of descent,

the aspect of the encompassing light from which is made the sustenance of the eleven crowns of the impure side⁴⁵,

as hinted in the verse's wording 'Eleven days from Chorev by way of Mount Seir',

that 'eleven days' are 'a way to the mount'

Haftarah of Parshas Beshalach,

11 Shevat and Shabbos Parshas Beshalach,

13 His name,

Shabbat stood 313

Seir"*•

(ח״ר/ and through the work of Israel in refining the sparks and elevating them to their root and source in the aspect of "eleven" of holiness⁷*,

is drawn and revealed in the aspect of "eleven" in Israel

(the drawing of the encompassing in the internal,

that the drawing is specifically to the appropriate place"/ and through this there is added, however, a great elevation regarding their work in matters of Torah and Mitzvos,

The Ten Commandments which are connected with the ten Sefirot,

The perfection of holiness in measurement and limitation\.

And there is to add explanation on the difference between "eleven journeys"

(eleven days)

to the journey in the desert

(forty-two journeys)

during forty years** -

For if the Holy One, blessed be He, had led them in eleven journeys

(in eleven days)

was the clarification

(only)

through the drawing down and revelation of the upper light

(in the aspect of eleven)

from above to below,

that does not work so much in the lower reality,

And Laban: "The Holy One, blessed be He, carried them through the desert for 40 years,"

that through this will be the clarification

(Also)

through the service of Israel in a manner from below to above,

that the action in the lower is in its com- pleteness; and together with this,

there is also the elevation of the drawing forth and revelation of the supernal light,

in the aspect of "eleven",

from above to below

(which cannot be attained through the service from below to above that is in measure and limitation)

Eleven journeys.

Hashem carried them through the desert for 40 years""⁷ - that the clarification is in the manner from below to above

(in forty years)

Penetrates and is done with the power of the revelation of the aspect of eleven from above to below,⁷

(connection of the two levels of from above to below and from below to above together)

And likewise regarding the war against Amalek at the end of the Parsha - "For the hand is on the throne of Yah, war for Hashem against Amalek, etc.,"

"The Name is not complete, etc., until the name of Amalek is erased" - that "Amalek" is from the seed of Esau

(Seir/ aspect of 11 of idolatry

("Eleven days, etc., Mount Seir"/ and by means of

(clarification" of the obliteration of Amalek

["I will surely blot out"

to Massah,

And since his skull was and the clarification was poor in the way from Massah to Sklah,

And here is also explained the advantage of the clarification in the way from below to above,

In accordance with the prohibition in the maamar arranged here, the virtue of walking in the desert for forty years is emphasized.

Sefer HaSichos - 5752

(by Hashem)

and "timche"

(by Israel/ acronym Emtand,

Emchah, machah, timchah/ extends and is revealed in Israel in the aspect of Yud-Alef of holiness,

that this is the matter of "the Name is complete",

not only Yud-Hei

("For a hand is on the throne of Y-ah"/ but also Vav-Hei,

In gematria, Yud-Alef,

which alludes to the drawing down and revelation of the aspect of 'eleven' in all details of the avodah that come from the ten powers of the soul, which are divided into 'the hidden things

(Yud-Hei)

and the ascent"

(Vav-Hei revealed)

And so too regarding Yisro's acknowledgment and his coming to Moshe

(At the beginning of Parshas Yisro)

- that the conversion of Yisro⁷⁵ is the concept of refining the sparks of holiness that fell below*⁷,

whose source is in the aspect of the eleven of holiness,

and through their refinement and elevation to their source and origin, there is an addition and advantage among Israel,

that this is the concept of "an additional passage in the Torah,"

which alludes to the addition of the aspect of "eleven days from Chorev,"

which is above the Ten Commandments given from Chorev⁷⁷.

Based on this, it can be explained that the details of the matters in the portions of Beshalach and Yisro are preparation for the completeness of the Giving of the Torah in the future to come:

It is known that the Giving of the Torah was a one-time event,

because at that time were given

(not only all the matters of the Torah that are innovated by a veteran student,

but also)

the matters of the Torah that will be revealed in the future to come by the Holy One, blessed be He.

And nevertheless it is said "A new Torah will go forth from Me",

an actual novelty,

Since at the Giving of the Torah these matters were in a state of complete concealment,

to such an extent,

that their revelation is truly a novelty.

And from the explanations in this: that at the Giving of the Torah the Ten Commandments were given openly,

corresponding to the Ten Utterances and the Ten Sefiros,

the level of Divinity that has relevance and connection to the world

(as emphasized in the revealed aspect of Torah,

laws concerning the conduct of man in the world) / while the level of Divinity that has no relevance or connection to the world was not revealed but rather concealed; and in the future to come, the level of Divinity that is completely incomparable to the world will be revealed in the Torah.

(As emphasized in the inner dimension of the Torah,

"the secret of its reasons and the hidden mysteries"⁷,

knowledge of Divinity, and even to the revelation of His essence and being, blessed be He, itself—as per the precise wording 'a new Torah will go forth from Me,'

specifically 'from Me,'

and as it is written, 'for they will all know Me'—in the aspect of 'eleven days

(which is above the giving of the Torah)

from Chorev,'

'You are One and not in a count.'

And it may be said,

that this matter is also alluded to in the understanding of the Giving of the Torah

(which must also be similar to and a model of the perfection of the Future to Come, which was given in concealment at the Giving of the Torah)

- in the journeys in the desert,

in the war with Amalek and in the acknowledgment of Yisro,

whose content is the refinement and elevation of the sparks of holiness to their root and source in the aspect of "eleven",

as above.

However,

For then it was only the beginning of the preparation for the completeness of Mattan Torah that is to come in the future,

and its essence and completeness is through "our deeds

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Sefer HaSichos - 5752

that they correspond to the Name of 42, it is the aspect of ascent from level to level etc.,”

42 ascents⁴" that through the work of refinement in the desert of the nations — thus,

that in "Shabbos Shirah"

(which includes all the ascents that come through song)

are included all the ascents that are made through the 42 journeys in the desert of the nations,

The entirety of our actions and service for the entire duration of the exile.

And after the completion of the work of refining all the details of the forty-two journeys in the wilderness of the nations, which are included in "Shabbos Shirah" - we come to the "new song" of the future.

It is stated in the Mechilta⁴: "Ten songs were [sung]. The first was said in Egypt.

The second at the sea,

as it is said, "Then Moshe sang."

The sixth [song] was said by Devorah and Barak.

as it is written, 'And Deborah and Barak son of Abinoam sang.'

the tenth in the future to come,

as it is written, 'Sing to the Lord a new song.'

all the songs, all of them, are called k

The elevation and the service of the entire week are made

(Or HaTorah and Sefer HaSichos there)

feminine language,

Just as the female gives birth, so too the redemptions that passed were followed by subjugation,

But the future redemption will have no subjugation after it, therefore it is called in masculine language "•".

And among the differences between them"" - that in song in feminine language, the main sensation is the ascent from below upward,

that the recipient of Mtza"A

(female)

yearns and longs to leave his level and be included in a higher level,

However, in a song in the masculine language, it is primarily felt the influence and revelation of the upper light from above to below,

through which devotion and unification with the Upper One are achieved."¹.

That is,

Although it is a "song" whose matter is ascent from below to above,

it is in a way that one feels in it

(not so much the yearnings,

but mainly)

the devotion and unification with the revelation of the Upper One,

And through this, it contains both qualities of from below to above and from above to below together.

And one could say,

that on "Shabbat Shirah"

(which is also connected with "the tenth."

A new song.

in the masculine language")

There is the dominion of all the services in a manner of ascent from below upward,

And in addition to this, the attachment and inclusion is felt from the revelation that is above ten - in the aspect of 'Eleven',

"You are One and not in number"

(in the manner of 'eleven' journeys.

Hashem carried them through the desert for 40 years,

as above, s. 64)

And one must connect this with the concept of "Shirei" (Songs).

The portion of Beshalach,

11 Shevat and March Beshalach,

*"1 Shevat,

Shabbat Shidah 7 and 3

HaShirim""' which is,

Holy of Holies""! _ as explained by the Maharsha""i that,

Ten songs were in the world, and this one is above that one, and this one is above all of them.

(as it is written in the translation/ And since all are holy, behold the tenth, which is holy in every place above all of them, here too Holy of Holies - that the connection of,

Song of Songs"

(that is said in this time)

to the tenth song of the future to come,

it is,

because in it is made the completeness of all the songs of this time

(all the ascents from below to above)

as they connect and unite with the new song of the future to come*"

(that the attachment and inclusion in the Supernal is also felt / and through this one comes to a new song, masculine language, of the future to come from Mar'eh, which is above all the ten songs." - a song whose entire matter is attachment and inclusion with His essence and being, blessed be He.",

aspect,

eleven",

"You are One and not in number."

Based on the above, one must also explain the connection and relevance of the portions of Beshalach and Yitro to the content of the time in which these portions are read - in proximity to the tenth of Shevat:

The month of Shevat is the eleventh month

(To begin the count of months from Nissan)

The eleventh month is the month of Shevat"•" - which is particularly connected to the true and complete redemption"■ when there will be the revelation of the aspect of,

eleven"

You are one"

therefore,

From the month of Shevat we come to the month of Adar,

where the redemption of Purim took place,

redemption in the state and from the aspect of "we are still■ servants of Achashverosh"

and "connecting redemption to redemption"

Purim to Passover",

in the month of Nissan,

in which Israel were redeemed from Egypt and in which they will be redeemed in the future,

as it is said"' in the days of your exodus from the land of Egypt I will show him wonders"*".

And in the month of Shevat

(the eleventh month)

themselves come from the tenth day to the eleventh day

(,

eleven yod sin from Chorev")

- eleven in eleven.

And one should add in explaining the elevation and addition of the eleven days regarding the totality of the month

all of Bnei Yisrael)

Only after completing the work of clarification,

in the future to come,

when joy will be at the ultimate perfection,

as explained,

then 'our mouth will be filled with laughter',

And therefore they will be given the land of the Philistines, which is the joy in G‑dliness in the 'investigation' of...

(Or HaTorah, our parshah, p. 367 and there.)

8ו3

Sefer HaSichos - 5752

The eleventh -

That the eleventh is in a manner of,

day"

(

eleven days")

on the name of the light and revelation

(as it is written"

“And G-d called the light day"/

The difference between a month and a day is that a month is connected with the course of the moon,

And a day•" is connected with the course of the sun,

And from this

(as above, page 40)

The hand of the eleventh indicates the aspect of eleven as it is drawn and revealed to the recipient

(Moon/ And the eleventh day indicates the aspect of eleven as it is with the influencer

(Sun/ eleven in its essence.

And from the eleventh day

(in the eleventh month)

we come to the day of achad

(numerical value 13)

Y",

And with emphasis on the determination of this year that the 13th day of the month falls on Shabbat,

from which they come * to Sunday,

one day",

and that the Holy One, blessed be He, was alone in His world — which indicates the revelation of the aspect of "You are One" also in the world

(,

Singular in His world")

■".

And during the days of the month - the 14th day,

From which come (the days) to the 15th day - which alludes to what is written at the end of our Parsha: "For the hand

upon the throne of Y-H"

(15/ which is the concept of clarifying and blotting out Amalek so that "the Name will be complete",

also Vav-Hei

(11/ In the aspect of eleven

(as above, section 4)

And an additional quality on the 15th of Shevat, which is,

the beginning of attainment for trees,

"for the matter of tithing" in Eretz Yisrael,

And it is emphasized in the custom of Israel³ to eat on the 15th of Shevat fruits

(and especially fruits)

with which Eretz Yisrael is praised•"

A land of wheat, barley, grape, fig, and pomegranate; a land of olive oil and honey"•" - that the purpose of dominion over this will be in the entry into the land in the future,

both regarding fruits literally•"

(including and especially the species in Eretz HaKodesh and in the Beis HaMikdash" / and both

(and primarily)

regarding the content of the matter of fruits in Torah,

which alludes to the delight in Torah,

Taamei Torah,

Pnimiyus HaTorah

(as especially emphasized in,

Devash"•" which alludes to the inner dimension of Torah*"/ that its main revelation is in,

"A new Torah from Me will go forth" for the future.

And all this is especially emphasized on the tenth day and eleventh day of the eleventh month in our generation,

and particularly in this year:

The tenth day of the eleventh month in our generation is the day of the Hilula of the Rebbe

Parshas Beshalach (the fifth),

11 Shevat and Shabbos Parshas Beshalach,

13 Shevat,

Shabbos Shida 319

our master, our teacher, the Rebbe, the leader of our generation,

in which he made the ascent of "all his deeds, Torah, and service which he served all the days of his life"*³ to a higher level,

and to an incomparable elevation.

Starting from the elevation of the president of our generation

(the baal ha-hilula)

and through him also the elevation of the entire generation

("After the head, the body follows"³¹·)

— as emphasized in the continuation of the days,

that from the tenth day

(the day of the hillula)

They come to the eleventh day³³• of the eleventh month.

And this matter is most emphasized in the determination that the tenth of Shevat falls on the fourth day, on which the luminaries were suspended³³*,

"the two great luminaries" - in which is hinted the content of the ascent that occurred after the passing on the eleventh day of the eleventh month,

that in addition to the completion of the eleventh from the aspect of the month

(the moon,

the small luminary)

there is also the completion of the eleventh from the aspect of the day

(the sun,

the great luminary)

*³׳,

eleventh in his purity

(בנ״לס״ז/

And the main completeness in this is done by

Tenth and eleventh in the eleventh month in this year - the year of forty-two

(5710-5752/ which is connected with the name 42 by which all matters of ascents are done

(as above, sec. 6)

-that all the ascents*³* of the 42 days of the Hilula*³* have been completed,

and all the ascents through our actions and service in the 42 years

(in addition to the completion of 'And it was in the fortieth year')

which are analogous to the 42 journeys in the desert of the nations in this generation

(the last generation of exile and the first generation of redemption/ and immediately and at once the entry into the good and spacious land is accomplished in the true and complete redemption³³*)

that then there will be the levels of revelation of the aspect of eleven within eleven,

"You are One".

*

From the instructions from the above regarding practical action:

To add and complete

(from the term completeness)

In all matters related to the day of the hillula,

studying his Torah

(and in the manner of 'ten who sit and engage in Torah'³*)

and walking in his ways and paths in spreading the Torah and the wellsprings outward,

including and especially the continuation of the farbrengens of the day of the yahrzeit,

with joy and song,

Sefer HaSichos - 5752

as the instruction and empowerment of the Shabbos day on which the completion of the day of the yahrzeit is accomplished - Shabbos Shirah.

And an additional and also primary instruction in the matter of song regarding the service of prayer

(which is also called in the language of 'rinah'

(song)

In a manner of song

(as is known that our Rebbe the Elder would pray aloud and with song)

- that in addition to the song associated with the ascent from below to above,

there must be now

(after the completion of all the ascents)

the song that stems from attachment and absorption in the Upper One,

in the understanding and beginning of the "new song" of the future

(as above, section 6)

And especially regarding the prayer for the true and complete redemption•"

(And in the film after already "all the ends have ended" ",

and all aspects of service have been completed,

as stated by the Rebbe, my father-in-law, the Rebbe, leader of our generation)

- that in addition to the feeling of desire, longing, and yearning for the redemption

(until now/ should be now also and especially the feeling of happiness*" from the fact that the redemption is actually coming at this very moment.

And one must add and arouse regarding the holding of farbrengens in every place, also on the fifteenth of Shevat.

"Rosh HaShanah for Trees" is connected and related to "the human

("You are called human"⁴³*,

named after

earth to the Above⁴")

tree of the field"⁵",

and especially the trees with which the land is praised

(which belongs and is named after)

Israel,

"For you shall be a desirable land"⁴"

And in each one of them there is

(the men, women, and children)

all the details of the matters of "a land of wheat, barley, grape, fig, pomegranate, a land of olive oil and honey",

as explained in many places regarding these matters⁴⁹".

And on "Rosh Hashanah for trees" one must say a new and additional [aspect] in all the aforementioned matters of divine service for every single Jew,

each one according to his own measure.

And surely the farbrengens of "Rosh Hashanah for the Tree" will be utilized to explain and arouse regarding the addition and innovation in the matters of the aforementioned service,

including and especially to arouse the desire and longing, and even the feeling of joy, because of the knowledge that immediately and at once we are entering the Land of Israel,

to eat from its fruit and be sated from its goodness,

and to fulfill all the mitzvos dependent on it with utmost perfection,

"as the commandment of Your will"•".

And may it be His will and the main point — that even before the fifteenth of Shevat there will be completion and perfection of the growth of "a man whose name is Tzemach",

and about him it is said "and a staff shall arise"

(king, ruler and governor)

from Israel"⁵⁰",

"And a shoot will come out from the stem of Jesse, and a branch from his roots will bear fruit"•" - "a king will stand from the house of David"

(appointment of a king)

and he will fight the battles of G‑d

G‑d, Parshat Beshalach,

11 Shevat and Shas Beshalach,

13 Shevat,

Shabbat Shirah and 32

("The war of Hashem against Amalek")

And build the Sanctuary in its place"*¹⁵

(Building of the Chosen House)

And simply, immediately and instantly,

Upon our coming from the eleventh day of the eleventh month of the year forty-two⁵¹*,

all the children of Israel go out

(

"with our young and our old etc., with our sons and our daughters"⁵⁵*)

from

"the wilderness of the nations",

and we shall ascend to our holy land and to Jerusalem, the holy city, and to the Third Holy Temple — since,

Again the L-rd will extend His hand etc. and gather the dispersed of Israel etc.⁵,

and,

“We will thank You with a new song”⁵⁵,

in a manner

that

“our mouth will be filled with laughter”♦‑* — as hinted by the two names of our generation’s leader,

Moshiach of our generation.

And in the language of the verse in the Song of the Sea:,

You bring them and plant them on the mountain of Your inheritance, etc., the Sanctuary, O L-rd, that Your hands have established; the L-rd shall reign for ever and ever."

And following this - in the portion of Mattan Torah:,

And G‑d spoke all these words, saying: 'I'⁵*,

the completeness of the Giving of the Torah

(,

eleven days from Chorev")

that will be revealed in,

A new Torah will go forth from Me.

Sefer HaSichos - 5752