English translation — שיחת יום ב' דר"ה ה'תשמ"ב

His Holiness the Rebbe, may he live for many good years, sanctified his holy hands for the meal.

He instructed to play three movements

(- and mentioned in the name of the Baal Shem Tov,

the Maggid and the Alter Rebbe)

a melody from the Alter Rebbe

(Avinu Malkeinu).

Melody of the Mitteler Rebbe. Melody of the Tzemach Tzedek.

Melody of the Rebbe Maharash.

Melody of the Rebbe

(the Rebbe Rashab) of blessed memory.

The Beinoni. Atah Bechartanu.

He instructed to play and said a discourse beginning with the words "And it shall be on that day, a great shofar will be sounded, etc."

It is, after all, customary to connect every matter with a concrete action.

That is, in addition to making good resolutions,

for then –

a good thought the Holy One, blessed be He, joins to action¹,

which is like an action that stands in study or in prayer and the like –

there must also be the matter of an action that stands in its own place, for then there is in this an additional superiority,

and on the contrary –

specifically there

(where action stands in its own place)

is the main virtue,

and as the words of the Mishnah²: action is the main thing.

Therefore –

they will take from this bread of the farbrengen for those who self-sacrificed to travel from Donetsk to another place for Rosh Hashanah,

and there to arrange the prayers of Rosh Hashanah and the Torah reading of Rosh Hashanah and the awakening of Rosh Hashanah,

and also to learn there the inner dimensions of Torah connected with Rosh Hashanah,

And through this, that they will connect it with a concrete action by giving them from this bread of the farbrengen –

all the matters that came to the listeners and participants –

will descend into concrete action,

and become a part of "our deeds and our service" that brings the redemption³.

And this is in addition to the essential lofty matter that was with them:

they self-sacrificed to travel for Rosh Hashanah from a situation and state within the four cubits of His Holiness my father-in-law, the Rebbe,

where he engaged in Torah, service, and acts of kindness during the ten years of his life in this world,

And nevertheless,

due to the matter of "Love your fellow as yourself"⁴ they traveled from there,

in order to do a favor for another Jew,

And especially since it could be,

that in the place to which they traveled there are "the lost in the land of Assyria and the dispersed in the land of Egypt"⁵ and if not in actuality –

it could be potentially,

and they traveled there to effect that it should be from the outset "I will not place upon you"⁶.

They will give the bread of the farbrengen

(for those who traveled from Donetsk for Rosh Hashanah)

to the "organizing committee",

so that they should keep it whole until those who traveled return.

And this will be their participation in the farbrengen of Rosh Hashanah –

through this, that they will eat from this bread

(from the farbrengen),

an olive's bulk,

or less than an olive's bulk –

but this is with the entire storm,

for this is bread connected with a meal in the presence of tens of thousands of Israel,

and in a "place where Torah is magnified" and a "place where prayer is magnified"⁷,

for then this is analogous to what the Gemara⁸ says regarding the showbread,

that even though they gave from it to the priests only a small measure,

this was nevertheless with the entire storm, etc.

And especially since in our case this is connected with the spreading forth of the wellsprings outward,

which was, after all, the purpose of their journey to another place for Rosh Hashanah,

in order to effect that the "wellsprings" should reach "outward"⁹,

And the superiority of a spring is:

Usually, in order to purify something in a mikveh, one must reach forty se'ah of water;

but not so the waters of a spring, which purify in any amount¹⁰,

and that any amount accomplishes all that forty se'ah of water from a mikveh accomplishes, and with greater intensity and strength. To the extent that there are several matters for which forty se'ah of mikveh water is insufficient and it requires specifically spring water,

up to "living waters"¹¹. And so it is also regarding the spreading forth of the wellsprings outward.

And correspondingly, it is also regarding the eating of the bread by those who traveled for Rosh Hashanah to engage in the spreading forth of the wellsprings outward –

that through eating even only less than an olive's bulk,

less than the measure of this bread

(from the farbrengen) –

this is nevertheless with the entire storm, etc.

The aforementioned matter –

the matter of the spreading forth of the wellsprings outward –

also has a connection and is analogous to the matter

(that was spoken about earlier)

of "And it shall be on that day, a great shofar will be sounded, and the lost in the land of Assyria and the dispersed in the land of Egypt will come, etc."¹²:

It is explained in the discourses on this verse¹³ that there is the aspect of a plain "shofar" and the aspect of a "great shofar",

and a plain shofar cannot awaken those who are "lost in the land of Assyria and the dispersed in the land of Egypt",

but through the special awakening of the "great shofar" it is brought about that "the lost in the land of Assyria and the dispersed in the land of Egypt shall come"¹⁴,

like the example that specifically the water of a spring

(and the spreading of the springs outward)

can bring about the purification of a very low aspect.

And just as the spreading of the springs outward has no limit

(and regarding this, concerning the bread of the farbrengen for those who engaged in the spreading of the springs outward especially on Rosh Hashanah,

as above),

a spring purifies even in any amount –

so too the "great shofar"

(which brings about "the lost in the land of Assyria and the dispersed in the land of Egypt shall come") –

is the matter of "may your springs spread outward" without any limit,

as follows.

The explanation of this:

Regarding the matter of "And it shall be on that day, a great shofar shall be sounded etc." which is said in the verses of Shofarot on Rosh Hashanah in the present time –

the question arises

(as was discussed earlier (in the maamar)):

What connection does the "a great shofar shall be sounded etc." which will be "on that day",

in the future,

have with Rosh Hashanah now,

and with the verses of Shofarot of the present?

It is explained in the discourses¹⁵ that also now there is something akin to the matter of the "great shofar",

which is the blast that is blown on Yom Kippur at the end of the day¹⁶,

which is a shofar blast that is something akin to the matter of the "great shofar",

Therefore this blast is called in common parlance –

"the great blast"

(like "great shofar"),

a blast that has no limit,

unlike all the shofar sounds of Rosh Hashanah which have a limit.

Even the great blast on Rosh Hashanah,

which although it is a long blast

(seemingly without a limit) –

nevertheless it too has a limit,

it must be corresponding to the blasts that precede it in the row and order¹⁷.

And in addition to this:

After blowing the great blast

(and all the blasts)

one must recite the verses of Malchuyot, Zichronot, and Shofarot,

and specifically then is there the completeness of all matters.

From this it follows that even the great blast on Rosh Hashanah is not in ultimate perfection by itself,

rather one must first arrive at the recitation of the verses.

And in the verses themselves –

one must arrive at the limitation of specifically ten verses,

and specifically these ten verses magnify the great blast,

And as is known that the verses of Shofarot etc. after the blast-shofar-teruah are –

proofs

Proofs that the blast-shofar-teruah accomplishes its effect¹⁸.

From this it is understood that the great blast on Rosh Hashanah is with a measure and limitation.

And this is also simply understood:

Since after the great blast

(and after all the blasts)

one must recite the verses –

one must leave time after the great blast on the day of Rosh Hashanah to recite the verses,

which bring a proof that the great blast accomplishes its effect –

consequently the great blast cannot be without measure and limitation.

But the great blast of Yom Kippur

(at the end of the day) –

is without a limit,

consequently it has a connection and is something akin to the "great shofar" that will be "on that day".

The above explanation that also in the present time there is relevant

(something akin to)

the matter of the "great shofar" on Yom Kippur –

is however insufficient to explain why the verse "And it shall be on that day, a great shofar shall be sounded etc." is said in the verses of Shofarot on Rosh Hashanah

(in the present time),

when it seemingly pertains to the future.

It is true that in the discourses it is explained,

that Yom Kippur is the innerness of Rosh Hashanah,

As explained there¹⁹,

that Rosh Hashanah is the aspect of "head":

The three pilgrimage festivals, Pesach,

Shavuot,

Sukkot,

correspond to the three Patriarchs,

Avraham,

Yitzchak and Yaakov²⁰,

which correspond to Chesed, Gevurah, Tiferet²¹:

Pesach corresponds to Avraham,

about whom it is written²² "knead and make cakes",

i.e., matzot;

Shavuot,

the time of the giving of our Torah,

corresponds to Yitzchak,

because the shofar of the giving of the Torah was from the ram of Yitzchak²³;

and Sukkot corresponds to Yaakov,

about whom it is written²⁴ "and Yaakov journeyed to Sukkot etc. and for his cattle he made sukkot",

and Chanukah and Purim correspond to Netzach and Hod²⁵,

all of which is "the aspect of the body",

and Rosh Hashanah corresponds to the aspect of the head,

and –

afterwards

After Yom Kippur, the innerness of Rosh HaShanah is revealed

(in the aspect of soul and innerness) ²⁶,

the aspect of the innerness of the head,

as he brings there the proof ²⁷,

that Yom Kippur is called Rosh HaShanah,

as it is written ²⁸ "In the first of the year, on the tenth of the month."

And based on this, one could seemingly explain,

why in the verses of Shofaros on Rosh HaShanah we recite the verse "And it shall be on that day, a great shofar will be sounded, etc." –

because in the great sounding that is blown on Yom Kippur, the matter of "great shofar" is explicitly stated

(as explained at length),

and since Yom Kippur is the innerness of Rosh HaShanah –

therefore it also has a connection to Rosh HaShanah in our time,

and for this reason we recite it in the verses.

In truth, however, this is not a sufficient explanation for why we recite on Rosh HaShanah "And it shall be on that day, a great shofar will be sounded, etc.";

we need an explanation of how there is

(a semblance of)

the matter of "great shofar" in the shofar of the present time on Rosh HaShanah.

The explanation of this is:

Blasting the shofar in the Holy Temple was a semblance of the aspect of "great shofar",

therefore "a festival that falls on Shabbat, in the Temple they would blast, but not in the provinces" ²⁹,

because in the Holy Temple, blasting the shofar was a semblance of the aspect of "great shofar",

but in the provinces it is a lower level in the shofar,

the level of a plain shofar,

and therefore it does not override Shabbat.

And after the destruction of the Holy Temple –

blasting the shofar in a place where there is a court was a semblance of the aspect of "great shofar"

(similar to blasting the shofar in the Temple),

as understood from what the Mishnah ³⁰ says that "after the destruction of the Holy Temple, Rabban Yochanan ben Zakkai instituted that they should blast

(on Rosh HaShanah that falls on Shabbat)

in every place where there is a court

(like Yavneh and the like,

as the Mishnah continues)

etc." From this it is understood that blasting the shofar in a place where there is a court is

(like blasting the shofar in the Temple) –

a semblance of the aspect of "great shofar".

And this also exists on Rosh HaShanah in our time:

When Rosh HaShanah falls on Shabbat,

when we do not blast, –

and as explained

And as explained in the discourses ³¹, the reason for this,

that this is because then all the influences that blasting the shofar brings about are drawn down by virtue of the matter of Shabbat itself,

which is even higher than a plain shofar,

this is analogous to the aspect that is drawn down through blasting the shofar in the Holy Temple –

consequently, this is a semblance of the aspect of "great shofar".

Furthermore:

Even when Rosh HaShanah falls on a weekday in our time –

we also have a semblance of the matter of "great shofar":

In addition to what we now have the aspect of "great shofar" by virtue of "whoever engages in the study of Torah, etc., is considered as if he offered, etc." ³² –

we have it further through the speech about this in prayer,

when we recite it in the Mussaf prayer in the verses of Shofaros

("And it shall be on that day, a great shofar will be sounded, etc."),

for then one stands –

as a servant before his Master ³³,

and it is "Hashem, open my lips, and my mouth will declare Your praise" ³⁴ –

it is as if the Almighty Himself speaks and says "And it shall be on that day, a great shofar will be sounded, etc.",

and the speech of the Holy One, blessed be He, is considered an action ³⁵,

and especially on Rosh HaShanah, which is "this day is the beginning of Your works" ³⁶ –

consequently, we then have a semblance of the matter of "great shofar" in actual deed.

And especially since this also comes about from the person,

that in the place where a person's thought is, there he is found ³⁷:

When a Jew prays the Mussaf prayer on Rosh HaShanah and recites

(in the verses of Shofaros)

"And it shall be on that day, a great shofar will be sounded, etc.",

his thought is then in this,

consequently "there he is found",

he is then at the level of "great shofar".

And furthermore:

Since the verses of Shofaros

(among which is also the verse "And it shall be on that day, a great shofar will be sounded, etc.")

come as proofs for the blasting of the shofar before us, that they effected their effect, etc.

(as above, section 6) –

Then already when a Jew hears the blasting of the shofar,

in order to fulfill the commandment "to hear the sound of the shofar" completely,

at the time of the deed his thought is in "And it shall be on that day, a great shofar will be sounded, etc." which comes as a proof to the commandment of blasting the shofar,

and consequently at that hour –

"there he is found",

at the level of "great shofar".

From all this it is understood that there is a semblance of the matter of "great shofar" for each and every one on Rosh HaShanah in our time –

including also women,

who also practice fulfilling the commandment of hearing the blasting of the shofar ³⁸,

with all the storm involved,

with the preparations before and the matters after.

Earlier it was discussed

(approximately)

that every matter must be brought down into actual deed,

and on the contrary –

the deed is the main thing. Therefore,

in addition to the matter of the "great shofar" on Rosh Hashanah in this time through the aforementioned ways –

one must also do in actual deed more to prepare and hasten and precede so that the "on that day" should already arrive,

and consequently also the "He will blow with a great shofar" in its simple sense.

For it is necessary to say,

that "And it shall be on that day, a great shofar shall be blown, and those lost in the land of Assyria and those exiled in the land of Egypt shall come" must be before the true and complete redemption –

because when the true and complete redemption comes, there should no longer be any existence of "those lost in the land of Assyria" and "those exiled in the land of Egypt",

since they will have already all been taken out from there,

because if not,

this is still a state of exile,

when the Shechinah is in exile and all Jews are in exile, Heaven forbid.

Therefore, there must first be "And you shall be gathered one by one, O children of Israel"³⁹ including also "those lost in the land of Assyria and those exiled in the land of Egypt",

which is accomplished through the "great shofar",

and only then does the true and complete redemption come.

And as mentioned above,

the matter of the "great shofar" in the service of man –

is the general matter of Torah and mitzvos,

the matter of spreading Judaism outward,

and in inner terms –

the spreading of the wellsprings outward,

which causes that one should draw in also the "lost

"lost in the land of Assyria" and "exiled in the land of Egypt".

And this was the purpose of those who traveled from Danet before Rosh Hashanah to other places –

in order to engage in spreading the wellsprings outward,

to draw close also the "lost in the land of Assyria" and "exiled in the land of Egypt".

And accordingly, it is understood that the matter of their traveling before Rosh Hashanah in order to engage in spreading the wellsprings outward,

is analogous to the matter of the "great shofar" as it is brought down in actual deed in this time and causes that there should be "and those lost in the land of Assyria and those exiled in the land of Egypt shall come",

and this prepares and hastens and brings near the matter of "And it shall be on that day, He will blow with a great shofar etc." in its simple sense.

And regarding this, it is accomplished through the actions of each and every one who has within them the same content –

to effect in the "outside",

which is found even in a place close to him but is not yet in perfection and still requires rectification.

And it is also understood from that which is brought⁴⁰ that it is stated in the Tikkunim⁴¹,

that if there were one righteous person who served his service in perfection –

Moshiach would have come,

From this there is a sign,

that the service of each and every one must still be in greater perfection than it is until now.

And since "every person must see himself throughout the entire year as if he is half meritorious and half liable, and likewise the entire world is half meritorious and half liable; if he performs one mitzvah, he tips the scale of himself and the entire world to the side of merit and brings salvation and deliverance to himself and to them"⁴² –

therefore every action,

speech or thought,

could very well be the singular thing that will complete and bring the redemption and salvation for himself and for the entire world!

Therefore, one must do with greater vigor and strength in the service of spreading the wellsprings outward,

in the campaigns –

and especially

and especially in the matters that are time-bound,

connected with the Ten Days of Repentance.

For during the Ten Days of Repentance one can accomplish more than during the entire year:

The Gemara⁴³ says "Here

(during the Ten Days of Repentance)

an individual, here

(the entire year)

a congregation",

meaning that what a multitude,

ten Jews,

can accomplish during the entire year –

during the Ten Days of Repentance a single individual,

one individual, can accomplish.⁴⁴

And since this is so elevated –

therefore one can actualize it below in practice regarding drawing Jews close during the Ten Days of Repentance.

From this, the necessity and greatness of a single action of one individual Jew is even more understood,

since he can accomplish exactly what ten Jews can accomplish during the entire year,

because he is found during the Ten Days of Repentance.

It is also customary,

according to the teaching of the Alter Rebbe⁴⁵,

to study a matter in the daily portion of Chumash.

Today we study the Chumash portion from the fourth to the fifth in Parshas Vayelech. There it discusses the mitzvah of Hakhel.

This further emphasizes the matters mentioned above,

that one must gather all Jews,

and one must reach all Jews without distinction of who they are,

even a one-day-old infant must also be gathered together with "the men⁴⁶ and the women and the children"

(the rest of the children)⁴⁷,

and only then is there the matter of Hakhel in its completeness for all men, women, and children,

even also for the king of Israel,

who reads the portions in the Torah in a manner that "he hears it from the mouth of the Almighty"⁴⁸.

This was discussed during the course of the year until now –

at length

At length the discussion of these details;

But now there is further emphasis on this,

that this is a part of the daily lesson of the Written Torah of that day,

the fourth day of Parshat Vayelech,

where it is explained at length

(relative to the Written Torah)

the matter of Hakhel,

and how this brings about that –

"they shall hear" and "they shall learn" and "they shall fear Hashem your G-d and observe to do all the words of this Torah"⁴⁹,

and the effect is not only for the year following the Shemittah,

but for "all the days that they live upon the earth"⁴⁹.

The matter of "Hakhel" is also connected to the matter of a Torah scroll,

according to the simple meaning of the verses and the halachah.

And as this is also simply –

that both of them,

the matter of "Hakhel",

and the matter of a Torah scroll,

unite all Jews together:

For in Hakhel it is a commandment upon the king to read "this Torah before all of Israel in their ears"⁵⁰,

and it is a commandment upon all of Israel that they should come to hear it.

And through this, that the king reads from the Torah before all Jews,

he unites them all together –

because the king is the totality of all of Israel,

he is "the heart of the entire congregation of Israel"

(as the Rambam writes⁵¹),

which is the essence of all Jews,

And as explained in the discourse beginning "And it shall be on that day a great shofar will be blown etc."⁵²

(from the discourses connected to Rosh Hashanah and to the entire year),

that although it is said "the brain rules over the heart"⁵³,

this is said regarding the externality of the heart,

but regarding the innerness of the heart –

the heart is the main thing,

the essence of repentance is in the heart⁵⁴,

and "seek My face"⁵⁵ is connected specifically with "the rock of my heart"⁵⁶.

That is:

Even though there are different levels among Jews,

and so it is according to the Torah of truth, – as

As it states in the Zohar⁵⁷ that Jews are divided

(generally)

into ten levels,

from "your heads" to "the one who draws your water",

with the intermediate levels as he enumerates in the verse⁵⁸,

The simple commentators⁵⁹ explain that "your heads, your tribes" means "your heads of your tribes",

i.e., this is one level;

but in the Zohar he explains that these are two separate levels,

"your heads" and "your tribes",

and then each category that the verse enumerates is a level unto itself,

Nevertheless,

"Hakhel" brings about,

that one gathers all Jews into one congregation and unites them together,

And who has the power to bring about peace and unity among all Jews in a manner of "love your fellow as yourself" –

it is specifically the king,

because he is "the heart of the entire congregation of Israel",

and –

with the power of the Torah,

through his reading "this Torah before all of Israel in their ears".

And correspondingly, this is also regarding a Torah scroll:

How does the unity and peace among all Jews, which is brought about specifically through Torah, come down –

into actual deed –

It is through a Jew participating in a Torah scroll by writing a letter in it

(or doing so through an agent etc.),

then,

when the Torah scroll is completed and becomes a complete Torah scroll,

there is a unification among all Jews in the one and only Torah scroll,

For it is known⁶⁰ that "there are six hundred thousand letters in the Torah",

i.e., in one and only Torah scroll there are six hundred thousand letters⁶¹,

and these six hundred thousand letters correspond to the six hundred thousand general souls into which all Jews are divided⁶²,

and through the six hundred thousand general souls, all particular and most particular souls are also included,

until the end of all generations,

It follows,

that in one and only Torah scroll all Jews are united until the end of all generations.

And this concept is renewed each time a new Torah scroll is written,

because every Torah scroll is similar to and a representation of all Torah scrolls,

and similar to and a representation of the first Torah scroll that Moshe Rabbeinu wrote,

"And Moshe wrote this Torah"⁶³,

And as explained in the discourse of our Rabbis, of blessed memory, in Parsha Vayelech⁶⁴,

that Moshe Rabbeinu wrote thirteen Torah scrolls,

one Torah scroll for each tribe individually,

and afterwards he wrote a thirteenth Torah scroll which was placed in the Ark,

And the thirteenth Torah scroll unifies the other twelve Torah scrolls,

so that they become one entity. And as it states in the Midrash⁶⁵,

that from the thirteenth Torah scroll the other twelve Torah scrolls were validated.

From this it follows,

that one has both aspects together:

There were twelve separate Torah scrolls,

each one belonging to its tribe,

and then a thirteenth Torah scroll,

and on the other hand –

the thirteenth Torah scroll unified all the Torah scrolls in the entire world,

through the fact that from it all other Torah scrolls were validated.

And since the works of Moshe Rabbeinu's hands are eternal

(as it states in the Midrash⁶⁶) –

consequently, even now there exists the concept of the twelve Torah scrolls that Moshe Rabbeinu wrote,

even though in order to actually read from them, one must first write Torah scrolls and validate them, and only then can one read from them.

Therefore, for this purpose –

in order to unify all Jews together –

a Torah scroll was written for all Jewish children,

for Bar Mitzvah and for Bat Mitzvah,

from the entire world.

And it was connected

(among Jews themselves)

specifically with the merit of Jewish children,

because among them the concept of unity is more emphasized and prominent: –

Regarding

Regarding people in general, there is the principle⁶⁷ that their opinions are not equal. This is a difference that the Torah makes, and in this the essence of man consists,

for only when one has daas is he considered a true man.

Among children before Bar Mitzvah and before Bat Mitzvah, however, this division between them is not so apparent –

because they do not have

(the main aspect of) daas;

the concept of "their faces are not alike" applies also to children,

but "their opinions are not alike" does not apply to them to such an extent,

since they do not have daas,

which comes only at the age of Bar Mitzvah and Bat Mitzvah⁶⁸,

when one becomes a man⁶⁹.

It follows,

that among children before Bar Mitzvah and before Bat Mitzvah it is easier to effect the concept of unity,

and this is more emphasized and prominent among them.

And to this is added the advantage that they are "a breath in which there is no sin"⁷⁰.

And when one connects all these children

(among whom, inherently, the concept of unity is emphasized,

and among whom is "a breath in which there is no sin")

with a Torah scroll –

although only a certain number of children can participate in one Torah scroll,

nevertheless, in the Torah scroll there are six hundred thousand letters,

which correspond to the six hundred thousand general souls,

no less and no more,

and these six hundred thousand general souls include within themselves all the particular souls,

which are more than six hundred thousand,

to the extent that they are a thousand times that and more –

for this concerns the blessing of the Holy One, blessed be He, which has no limit –

it follows that through the Torah scroll a unification is achieved among all Jews until the end of all generations!

And since this is connected with Jewish children before Bar Mitzvah and before Bat Mitzvah,

among whom there is not so much difference in their daas,

and among whom they are "a breath in which there is no sin" –

the unity is even stronger and more emphasized.

Therefore it was connected specifically with –

Jewish

Jewish children before Bar Mitzvah and before Bat Mitzvah.

It was also mentioned⁷¹ that after the preparation of writing the Torah scroll specifically for minors, boys and girls,

And this was accepted and spread throughout all the dispersions of Israel,

that then,

as the Rambam writes⁷²,

this is a sign that it is a good thing and it has within it the force of a tradition and a law given to Moshe at Sinai, etc.,

from the Torah,

And as the Rambam writes there,

that the only sign or enactment,

a decree,

a custom and the like,

is a good thing and one must continue it with all one's might –

is at the time "when the matter spreads throughout all Israel",

then it receives the force of a Torah commandment and a rabbinic commandment with all these matters as he says there⁷³.

And regarding the Sefer Torah for boys and girls that was written in the year of Hakhel

(last year) –

it was seen in practice that it was accepted in the Jewish diaspora,

and not only in a manner that the public can bear it⁷⁴,

but it was accepted with joy and with enthusiasm.

Therefore, after there was the preparation of writing the Sefer Torah for boys and girls in the year of Hakhel and it was accepted etc. –

it would be a straightforward matter,

that immediately upon leaving the year of Hakhel,

on the 29th of Elul of the year of Hakhel and on Rosh Hashanah of the following year –

And as will be explained below

(not in this farbrengen,

but in a farbrengen after this),

that the matter of the year of Hakhel has a continuation until Chol Hamoed Sukkos of the new year –

is on the 29th of Elul of the year of Hakhel and on Rosh Hashanah of the following year –

one should make a resolution to write another Sefer Torah,

in which all Jews will participate,

and –

everyone

everyone will have a letter there.

And even though there is a fixed number of letters there,

and corresponding to that fixed number of letters there will be the same number of souls in bodies that will have a letter there –

nevertheless, through this all Jews will be united. For, as mentioned, in the Sefer Torah there are six hundred thousand letters,

which correspond to the six hundred thousand general souls in which all Jews are included,

which general souls include within themselves all particular souls.

The beginning of every matter must be from Torah, as it is stated in the Zohar⁷⁵,

"The Holy One, blessed be He, looked into the Torah and created the world,

a person looks into the Torah and sustains the world etc.",

and this applies to every Jew,

for each and every one is obligated to look into the Torah,

to fulfill the commandment of Torah study.

Among Jews themselves, however, there are those who, due to the burden of making a livelihood, cannot study Torah all the time,

they occupy themselves, in accordance with Torah, with "toil of labor"⁷⁶,

and there are those who occupy themselves with "toil of speech"⁷⁶ –

"occupation with prayer" with the service of prayer;

and then there are those whose main occupation is "toil of Torah"⁷⁶ –

"whose Torah is their craft"⁷⁷.

And these are –

yeshiva students. Who are indeed past bar mitzvah,

but they are still before the time when one goes out into the world to occupy themselves

(also)

with "toil of labor",

so that with them the beginning and main matter of "looks into the Torah and sustains the world" is.

Since every matter must begin from Torah

(as above) –

therefore, first of all, one must write a Sefer Torah specifically for those among Jews themselves with whom the main matter of "looks into the Torah and sustains the world" is –

the sons of Torah. –

Therefore

Therefore it is worthwhile that from this awakening, immediately at the conclusion of Rosh Hashanah, a plan should be set forth how to begin writing the Sefer Torah for the sons of Torah in a suitable manner and in a permitted manner etc.,

and to write it at the earliest possible time.

And simply, this means –

writing a Sefer Torah for yeshiva students,

and through this all yeshiva students should be united.

The only limitation is –

that he should be past bar mitzvah,

for then he is a person of understanding,

and he studies Torah with vigor,

since he is already past bar mitzvah and has the obligation of Torah study with greater emphasis and strength,

and similarly regarding girls past bas mitzvah, for they too are obligated in Torah study "in the laws that are necessary for them",

as explained in Hilchos Talmud Torah of the Alter Rebbe⁷⁸ and in many places].

In the yeshivas themselves –

after all, "each river has its own course"⁷⁹ –

there are different versions of how one writes a Sefer Torah,

with missing and extra letters,

and differences between Ashkenazim and Sephardim,

and similarly etc.

But this is as stated above regarding the Torah scrolls that Moshe Rabbeinu wrote –

that on one hand he wrote twelve Torah scrolls,

one for each distinct tribe,

for each tribe goes on its path,

and together with this he wrote a thirteenth Torah scroll that unified all twelve Torah scrolls,

for from it the twelve Torah scrolls were proofread –

it is understandable that although there are different versions regarding how to write a Torah scroll,

they are all unified,

just as the thirteenth Torah scroll that Moshe Rabbeinu wrote unified the other twelve Torah scrolls.

One must begin writing the Torah scroll for yeshiva students from the closest thing –

so just as the closest thing to us is Yeshivas Tomchei Temimim –

therefore it is fitting, good, true, upright, and proper,

with all these fifteen expressions that are said in the blessing of Kriyas Shema in the morning

(as was also said

today as well),

that the administration of Yeshivas Tomchei Temimim should gather together and set forth all the details related to writing a Torah scroll for the students of the Temimim.

That this primarily includes simply the young men who study in Yeshivas Tomchei Temimim,

with all its branches of Tomchei Temimim,

also the branches that for whatever reason were called by another name,

like "Yeshivas Toras Emes" –

which yeshiva was founded during the lifetime of the Rebbe, of blessed memory⁸⁰

(the founder of Yeshivas Tomchei Temimim),

but this was with permission and according to the words of the founder of the yeshiva that the name be changed to "Toras Emes",

and the yeshiva is under the ownership of the founders of Yeshivas Tomchei Temimim,

the Rebbe, of blessed memory, and his honor, my father-in-law, the Rebbe.

And so regarding other yeshivas, etc., that have a different name but are branches of Yeshivas Tomchei Temimim.

And then included in the category of students of Tomchei Temimim –

also those who once studied in Yeshivas Tomchei Temimim, etc.

As is known the statement of his honor, my father-in-law, the Rebbe⁸¹ that one who only stuck a foot into Tomchei Temimim,

even a student for one day –

this is an eternal matter,

and all his days he remains a student of Tomchei Temimim;

Even though he later leaves the yeshiva and is occupied with "toil of work" and "toil of speech"

(prayer) –

he nevertheless always remains a student of Yeshivas Tomchei Temimim.

Therefore also they,

with their wives,

their sons and their daughters,

have a connection to the Torah scroll that is being written for the students of Tomchei Temimim,

and consequently they too should be included in the Torah scroll.

And if it will turn out that there are – here

here more people than there are letters in a Torah scroll –

let a second Torah scroll be written,

and a third Torah scroll,

until as many Torah scrolls as will include everyone

(from those who have a connection to Yeshivas Tomchei Temimim)

.

And the main thing is the deed:

Tonight after Havdalah it is fitting, good, proper, and upright,

that the administration of Yeshivas Tomchei Temimim should hold a meeting regarding "to take up the matter"⁸² –

making a plan how to bring to fruition the aforementioned decision about writing a Torah scroll for the students of Tomchei Temimim.

And how good it would be to immediately make a practical start in this;

or at least to discuss how to procure parchment and regarding the writing,

where to do it and how to do it, etc.

And whoever is zealous is praiseworthy.

And as stated above:

Primarily, the participation in the Torah scroll must be from the students of Tomchei Temimim who are currently actually students in the yeshiva;

and through them and those attached to them –

those who are currently involved in worldly matters should also participate in it,

but they once studied in Yeshivas Tomchei Temimim;

and through them –

also their wives,

their sons and their daughters.

For in truth,

since we are speaking here about Yeshivas Tomchei Temimim –

there is also a special power to bring about the unity of all Jews through writing the Torah scroll,

for Tomchei Temimim is connected to the study of the inner dimension of the Torah⁸³,

"the soul of the Torah"⁸⁴,

for in the soul there are no distinctions:

In the body there are differences –

this is one part of

of the body and this is a second part of the body;

but not so in the soul and life-force of man,

in the blood,

there, in essence, differences are not relevant,

everywhere it is the same blood and the same life-force and soul. It is only that the soul

(and blood)

is revealed specifically in a vessel fit for this,

as is understood and explained in many places⁸⁵,

and likewise in the discourse beginning "And it shall be on that day a great shofar will be blown etc." of the Alter Rebbe and of the subsequent Rebbes regarding the life-force of all the limbs included in the head and brain etc.

And the matter of writing the Torah scroll for the students of the Tomchei Temimim yeshiva –

will be a good beginning that this be received and spread and light.

And through all these matters together, that which all desire in the simplest and greatest sense will be opened –

to hear the Torah of Mashiach and from the mouth of Mashiach⁸⁶,

and as souls in bodies in this lowest world, below which there is no lower,

and in a manner of understanding and comprehension,

indeed in a manner of sight⁸⁷,

but that this should also descend into understanding and comprehension in wisdom, understanding, knowledge,

until it affects all his inner faculties,

until his three garments –

thought, speech and action,

and then he is a complete person,

in a manner of "You shall be wholehearted with Hashem your G-d"⁸⁸,

and every matter that he learns in Torah –

is a matter in perfection,

and the portion that he has in the Land of Israel in its simple sense,

as is known⁸⁹ that every Jew has a portion in the Land of Israel –

this is a part of his perfection.

And when one combines all these three matters,

and especially through the Torah of truth which together with this is the Torah of life,

a directive in life,

that he is taken up in life –

in its simple sense

in its simple sense with Torah –

there descends below ten handbreadths the matter of "the perfection of the people" and "the perfection of the Torah" and "the perfection of the Land" together with the perfection of the redemption,

speedily in our days, literally,

through our righteous Mashiach.

He instructed to play a preparatory melody. The melody of the Alter Rebbe

(in the fourth section, chapter one).

Nie Zhuritsy Khlapetsy.

Here is the place and time to mention the matter of "Keren HaShanah".

There are those who have already joined in this and have already set aside for it before Rosh HaShanah;

but there are those who, for whatever reason, have not yet done so –

it is worthwhile that they do so promptly.

And this will further add to the blessing of Hashem –

that it be a year of light,

a year of blessing,

a year of redemption,

and a year of Torah,

repentance and prayer,

and all the blessings that begin with the letters in between,

from Aleph,

Beis, Gimmel until Tav,

where each blessing begins with one letter of the twenty-two letters of the Torah.

And may this be fulfilled "next year may we be towards them and upon all Israel for good",

and especially that on Rosh HaShanah there was "Atem Nitzavim" –

"standing, enduring and existing,

meaning that they prevail in judgment"⁹⁰,

and they illuminate in judgment,

and one prepares to receive the face of our righteous Mashiach,

speedily in our days, literally.

He turned to the children, may they live, and began to play "Vi Vant Mashiach Nau".

He began to play Niet Niet Nikava.

He recited the Grace After Meals.

Afterwards he gave the whole challah and wine to R. M.P. HaKohen, may he live, for those who traveled for Rosh HaShanah to other places;

and the second challah and water to R. M.Y., may he live.

Maariv. Havdalah. And he distributed to each one from the cup of blessing.

Before his departure he began to play Niet Niet Nikava.