English translation — בס"ד. שיחת ש"פ נח, ג' מרחשון ה'תשמ"ב.

It is known what our Sages, of blessed memory, say,

brought in many places in Chassidus,

that "everything follows the conclusion."

And this is also regarding the month of Tishrei,

that all the matters that are in the month of Tishrei are "everything follows the conclusion" of the month of Tishrei,

that the conclusion of the month of Tishrei is connected with the present Shabbos,

as follows.

Regarding this general matter of the month of Tishrei, my revered father-in-law, the Rebbe, writes

(as brought also in the previous farbrengen)

that Tishrei is the general month of the entire year, "Tishrei" the letters of "Reishis" - from the month of Tishrei and the festivals that are in the month of Tishrei,

there is drawn down to a Jew the power to do his purpose throughout the entire year - whose main purpose is "I was created to serve my Creator,"

and in this itself there are several matters and modes,

and into them there is drawn down from the month of Tishrei:

Beginning from Rosh Hashanah,

which then is the service of "make Me king over you,"

of accepting the Almighty that He should be a king,

which is connected with the service of awe and self-nullification before the king,

as it is written "you shall surely set over yourself a king - that his fear shall be upon you" - from this matter of kingship and awe and self-nullification that was on Rosh Hashanah,

there is drawn down kingship and awe and self-nullification upon the entire year.

That the matter of a king

(and acceptance of the kingship)

is a primary matter,

as discussed in a previous farbrengen, that the king is the existence and reality of all matters of the people,

and certainly of all the people of the people and the state,

as the Rambam writes,

that the heart of the king is connected with the heart of the entire congregation of Israel,

for the king is "the heart of the entire congregation of Israel,"

that the heart is the vitality and existence of the entire person

(and this is understood regarding the king, that he is "the heart of the entire congregation of Israel"),

for in the heart is found the blood and

there is the source of the blood for the entire body,

"the heart distributes to all the limbs,"

and "the blood is the soul."

So much so that even among the three rulers in the body,

brain, heart, and liver,

whose acronym is "Melech"

(brain, heart, liver)

- the main one is the heart,

because the heart is the innerness and essence and singular point of the soul and vitality,

and as one sees it simply in every person,

even in a gentile,

that the blood is the source of his vitality,

and certainly in "you are called 'man'" on account of "likeness to the Supernal One."

From this it is understood why the service on Rosh Hashanah to coronate the Almighty as a king is a primary matter - for the king is the heart,

the existence and vitality of the entire people,

and this is also regarding the Almighty,

who is also called by the name "heart,"

as the Alter Rebbe explains in Iggeres HaKodesh near its end

(as also discussed in the farbrengen of last Shabbos),

that the Shechinah "is called by the name 'heart,' as it is written 'and my heart's rock.'"

And this is also connected with the general service in the month of Tishrei,

and especially on Rosh Hashanah - the service of the heart to connect oneself with the heart above,

as we say in the psalm of these days

(of the month of Elul)

before Rosh Hashanah,

as preparation for Rosh Hashanah

(and afterwards also in the month of Tishrei),

"To You my heart said, 'Seek My face,' Your face, Hashem, I will seek."

And this is the service of Rosh Hashanah,

a service connected with kingship,

whose subject is the matter of the heart

(as above).

On Rosh Hashanah, however, the service is connected with the heart in a manner of "in concealment,"

afterwards on the festival of Sukkos the service comes out in revelation,

in the service related to the four species,

the main one being the lulav,

as understood from the fact that all four species are called by the name of lulav,

as we see it in the text of the blessing on the four species,

"on taking the lulav,"

and it is stated in the holy books,

that "lulav" is the letters of "lo lev" (to Him a heart),

and the service of the four species is a service connected with the heart,

as is known that during the waving one must bring all four species to the chest,

opposite the heart.

And afterwards on Shemini Atzeres, all this

(which was on Rosh Hashanah in a manner of "in concealment" and on Sukkos in revelation)

comes into absorption,

"Shemini Atzeres shall be for you,"

and afterwards from this can come forth a generation upon the entire year.

That this is regarding the service of Rosh Hashanah,

the service of kingship,

awe and self-nullification,

that this is drawn down upon the entire year.

From this it follows that from the month of Tishrei there is drawn to a Jew the power for his entire service during the whole year - beginning from the matter of kingship and awe and self-nullification,

acceptance of the yoke which includes within itself in general all of man's service.

And Yom Kippur is connected specifically with the service of repentance,

and the festival of Sukkot is connected specifically with joy of a commandment,

and Simchat Torah with joy of Torah,

and from all these general matters in the month of Tishrei

("beginning")

there is thus drawn the service for the entire year,

as the holy Rebbe, my teacher and father-in-law, the Rebbe, explains,

as mentioned above.

The intention of the entire service in the month of Tishrei is indeed,

that afterward it should descend into the service of making for Him, blessed be He, a dwelling place in the lower realms in this lowly world, "than which there is no lower realm beneath it,"

that is, that in this lowly world there should be openly recognizable what a Jew accomplishes.

This means:

In the month of Tishrei there was indeed the perfection of the service - first on Rosh Hashanah it was in a manner of "in concealment,"

and afterward on the festival of Sukkot it came forth in revelation,

but this is still in a transcendent manner;

and afterward on Shemini Atzeret it descended into an internalization and absorption - but this is all in inwardness and absorption within the person,

but it is not in revelation in the world;

Since the intention is indeed that there should be a dwelling place for Him, blessed be He, in the lower realms - it must come forth also in revelation in the world,

as is simple to understand that in a dwelling place one is found in revelation.

Until it should be in a manner,

as one says on Rosh Hashanah,

that in addition to "reveal the glory of Your kingship upon us" there will be "reign over the entire world in Your glory,"

"and appear...

upon all inhabitants of the earth Your glory,"

"and God shall be King over all the earth; on that day God shall be One and His name shall be One."

But,

as mentioned,

on Rosh Hashanah it is "in concealment,"

and afterward on the festival of Sukkot it comes forth in revelation but in a transcendent manner,

and on Shemini Atzeret it comes forth in inwardness and absorption,

but this is still within the person himself,

and afterward,

after Shemini Atzeret it must descend in revelation into the world.

What the matter of making for Him, blessed be He, a dwelling place in the lower realms

(in revelation in the world)

is accomplished through the service of Torah and commandments,

and such service that each and every time it is not only in a manner of "as new,"

but "new things" literally.

Therefore,

after Shemini Atzeret

(in the month of Tishrei)

comes Shabbat Bereshit,

when one reads and studies the Torah in public and openly with a blessing before and after the portion of Bereshit,

"In the beginning God created the heavens and the earth" - and since "He looked into the Torah and created the world," there is then accomplished anew the entire matter of "In the beginning God created the heavens and the earth,"

And particularly since "whoever reads and studies, the Holy One, blessed be He, reads and studies opposite him,"

consequently,

at the time a Jew reads and studies the Torah on Shabbat Bereshit "In the beginning God created the heavens and the earth,"

so too does the Most High - there is then

(on Shabbat Bereshit)

accomplished the entire matter of the creation of the world anew,

And this becomes a preparation for "the new heavens and the new earth" which will be in the future to come,

for this

(like all revelations of the future)

is dependent upon our deeds and our service in this time.

And although according to the well-known teaching of the Baal Shem Tov, the coming into being

is every single moment anew,

throughout the entire year,

not specifically on Shabbat Bereshit,

so why does one say that on Shabbat Bereshit the creation is accomplished anew,

this is indeed so throughout the entire year, not specifically on Shabbat Bereshit -

The explanation of this is,

that on Shabbat Bereshit the creation anew is opened in a general manner for the entire year,

for Shabbat Bereshit comes after Rosh Hashanah,

when there was drawn and descended a "new and renewed light that had never yet shone from the beginning of the world,"

and from Rosh Hashanah when it was "in concealment" it was then drawn in revelation on the festival of Sukkot and afterward in inwardness and absorption on Shemini Atzeret,

and afterward on Shabbat Bereshit the creation anew descends in a general manner for the entire year in a way that it is recognizable in revelation in the world, as mentioned above

(end of the discourse)

that "In the beginning God created the heavens and the earth,"

"the new heavens and the new earth."

And in particular, then Shabbat Bereishit is a day of Shabbat,

when there is an elevation above time,

and therefore after Shabbat the counting of the days of the month begins anew,

"Today is day one of Shabbat,"

because then the matter of Maaseh Bereishit begins anew,

as the Alter Rebbe explains it.

And especially when the day of Shabbat is Shabbat Bereishit,

when the entire portion of Maaseh Bereishit is read in the Torah,

"In the beginning God created the heavens and the earth, etc." — then the matter of Maaseh Bereishit is opened anew,

as mentioned above,

And this is then drawn forth throughout the entire year in particular.

The intention in this, that on Shabbat Bereishit the creation is opened anew

(in a general manner),

is however that it should be "God created to do — to rectify,"

that a Jew, through his service, should open more than what was "when He placed you in the Garden of Eden from the beginning,"

For although "the world was created in its fullness" and "I have come to My garden — to My chamber,

to the place where My essence was originally,"

"the main dwelling of the Shechinah was in the lower realms,"

as explained in the discourse of the Hilula — nevertheless, a Jew opens through his service even more from this,

that it

should be "I have come to My garden — to My chamber" as it will be in the future,

"These are the generations of Peretz" — full generations,

more than "These are the generations of the heavens and the earth" which was at Maaseh Bereishit.

And the intention is,

that on Shabbat Bereishit a Jew should open in the creation more novelty than what is opened on Shabbat Bereishit from the side of the Above,

that is, not only more than the novelty of creation the first time,

but even more than the novelty of creation is on this Shabbat Bereishit.

And this is opened through our deeds and our service now,

standing on Shabbat Bereishit, entering into the new year,

through that which, just as "the Holy One, blessed be He, looked into the Torah and created the world," so "a person looks into the Torah and sustains the world" — even more than the "created the world" which the Above opens,

as mentioned above.

And the service on Shabbat Bereishit, that there should be the creation anew,

then effects that it should be so also throughout the entire year,

As is known what my revered father-in-law, the Rebbe, said in the name of our Rabbis, our leaders,

"Just as one positions oneself on Shabbat Bereishit, so it goes the entire year,"

and therefore on Shabbat Bereishit it was established with which interpretations one will study the matters of Torah in the coming year,

and so too regarding the service in the fulfillment of the commandments throughout the entire year.

And so too it is understandable regarding the totality of the service of that which a person sustains the world throughout the entire year,

that this is dependent upon his service on Shabbat Bereishit,

how he positioned himself on Shabbat Bereishit.

All that was discussed above is regarding the service in the month of Tishrei,

beginning from Rosh Hashanah until Shabbat Bereishit,

which is always in the month of Tishrei

(for Shabbat Bereishit is always the Shabbat of blessing the month of Cheshvan);

But "the whole,"

the entire month of Tishrei,

"follows after the seal,"

which comes out especially on Shabbat Parshat Noach

(which comes after Shabbat Parshat Bereishit):

It is known that on the day of Shabbat all matters are elevated

of the preceding week to the ultimate perfection,

in a manner of "and they were completed,"

as is known:

"What was the world lacking? Rest. Shabbat came, rest came,"

that is, that Shabbat is the completion of all the days of the week,

and as the Midrash gives a parable for this

(the second parable)

"A parable: to a king who had a ring made. What was it lacking? A seal.

So what was the world lacking? Shabbat."

From this it is also understandable regarding the seal of the month of Tishrei and the Shabbat following it:

Shabbat Parshat Noach is the Shabbat that always comes after the month of Tishrei

(Shabbat Bereishit is always in (the end of) the month of Tishrei,

for then it is always the Shabbat of blessing the month of Cheshvan,

which is before the month of Cheshvan,

in the month of Tishrei,

in contrast, Shabbat Parshat Noach is always the first Shabbat in the month of Cheshvan),

And consequently, on this Shabbat the seal of the month of Tishrei is always elevated to the ultimate perfection,

and on Shabbat Parshat Noach is the seal of the seal of the month of Tishrei.

And since "everything follows the seal,"

the entire month of Tishrei with all its matters and services,

follows the seal of the month of Tishrei — it turns out that on Shabbat Parashat Noach,

when it is the seal and perfection of the seal of the month of Tishrei,

all the matters and services etc. of the month of Tishrei stand at the ultimate perfection and ultimate elevation etc.

This is also connected with what was discussed in the previous farbrengen *50,

that the connection between the month of Tishrei and the month of Mar-Cheshvan is always emphasized,

because the month of Mar-Cheshvan always has two days of Rosh Chodesh,

where the first day of Rosh Chodesh is the thirtieth day of the month of Tishrei and the second day is the first of Cheshvan,

and both days are called by one name "Rosh Chodesh Mar-Cheshvan,"

which Rosh Chodesh,

and particularly the first day of Rosh Chodesh which is the thirtieth of the month of Tishrei and together with this Rosh Chodesh Mar-Cheshvan connects the month of Tishrei with the month of Mar-Cheshvan,

until the law is,

that when one writes the date of the first of Rosh Chodesh Cheshvan

(the thirtieth of Tishrei)

in documents

(gittin and the like),

one must write "the thirtieth day of the month of Tishrei which is Rosh Chodesh Marcheshvan."

From which there emerges further connection between the month

of Tishrei (and all the matters therein)

with the month of Cheshvan in general,

and with the first Shabbat in the month of Cheshvan — Shabbat Parashat Noach,

when the entire month of Tishrei is elevated to the ultimate perfection.

The explanation of the matter in what consists the service connected with the seal of the month of Tishrei,

and consequently with the Shabbat that follows it,

Shabbat Parashat Noach which is in the month of Cheshvan,

and with the entirety of the month of Cheshvan:

As discussed earlier,

the entirety of man's service is set forth,

until the ultimate perfection in this,

in the month of Tishrei:

beginning with the service connected with Rosh Hashanah,

then Yom Kippur,

then as this is revealed in Sukkot,

then in the inwardness and absorption in Shemini Atzeret,

until this descends in revelation also into the world,

in the service of making for Him a dwelling place in the lower realms on Shabbat Bereishit,

when "In the beginning G-d created the heavens and the earth" is renewed.

And on Shabbat Bereishit the ultimate intention is carried out,

In other words:

the entirety of our deeds and our service in this time is set forth in the service of the month of Tishrei.

And since the purpose and perfection of our deeds and our service is,

that the matter of a dwelling place for Him in the lower realms should be established in revelation and in ultimate perfection in the world in the true and complete redemption,

when it will be "and the glory of the L-rd shall be revealed etc.,"

"your Teacher shall no longer be hidden,"

and the "Aleph" will be revealed,

the Master of the world,

in the matter of exile,

from "exile" it will become "redemption,"

and our deeds and our service,

the fulfillment of the commandments,

will then be "as the commandments of Your will" —

there must be something similar to this also in the conclusion and seal of the preparation for this,

that is, in the conclusion and seal of our deeds and our service in this time,

which in general is the service in the conclusion and seal of the month of Tishrei,

which stands at the ultimate perfection on Shabbat Parashat Noach in the month of Cheshvan,

that this should be in a manner of "as the commandments of Your will,"

and in a manner that it should be visibly apparent in the world that there is a dwelling place for Him in the lower realms,

similar to the matter of "and the glory of the L-rd shall be revealed" etc. —

That is:

in the month of Tishrei there is the entirety of our deeds and our service —

and our service,

beginning from Rosh Hashanah until Shabbat Bereishit,

and this brings that afterward the service should be at the ultimate perfection in the month of Cheshvan,

which comes immediately after the month of Tishrei,

that then there should be the perfection in making for Him a dwelling place in the lower realms,

as it will be in the future to come,

and then the service at the ultimate perfection in the month of Cheshvan completes also all those services that were done in the month of Tishrei,

the awe and self-nullification as on Rosh Hashanah,

repentance on Yom Kippur,

the joy of a commandment on Sukkot,

the joy of Torah on Simchat Torah,

and "the new heavens and the new earth" on Shabbat Bereishit.

And one should connect this with what was discussed last Shabbat in connection with the month of Mar-Cheshvan:

The month of Mar-Cheshvan is called in the Tanach by the name of the month of "Bul,"

as it is stated in Kings "in the month of Bul, that is the eighth month,"

that is, the month of Mar-Cheshvan.

It brings down in Yalkut Shimoni the reason why the month of Mar-Cheshvan is called by the name "Yerach Bul":

"What is 'in the month of Bul'?

It is 'in the month of Mabul' missing a mem,

corresponding to the forty days" - that the rains descended during the flood,

whose beginning was in the month of Cheshvan,

"Even though the Holy One, blessed be He, swore that 'the waters of Noach this is to Me,'

nevertheless, forty days each year

(in the month of Cheshvan,

when the flood was,

as above)

those waters

made an impression in the world,

until Shlomo stood and built the Holy Temple "and when Shlomo built the Holy Temple, he asked for mercy upon them and they ceased from the world",

and he was then able to build the Holy Temple

(in the month of "Bul" (Mar-Cheshvan) as related in Kings there)

and those forty days ceased,

therefore it is written missing a mem

("Bul" and not "Mabul"),

corresponding to the forty days that ceased".

And here one also sees the emphasis on "our deeds and our service" specifically,

as discussed earlier that in the month of Tishrei and the month of Cheshvan there must be "our deeds and our service" - because specifically through our deeds and our service,

the deed and action of King Shlomo

(who built the Holy Temple in the month of Cheshvan)

effected that the forty days during which it rained should cease.

Afterwards he continues in Yalkut Shimoni:

"When the House was built in the month of Bul, it was made locked for twelve months

(that is, until the following month of Tishrei when King Shlomo actually opened the Holy Temple) and they were

and all were murmuring against Shlomo etc.",

and the Midrash explains why Shlomo indeed waited until the following month of Tishrei:

"The Holy One, blessed be He, considered to combine the joy of the Holy Temple in the month in which Avraham was born,

in the month of the strong ones, this is the month of Tishrei, and why does He call it the month of the strong ones? Because Avraham was born in it, as it is said, 'A contemplation of the strong one, the Ezrachite' etc.",

And the Midrash says that likewise it was also with the Mishkan that Moshe built:

"And so you find regarding the work of the Mishkan,

Rabbi Chanina said: On the twenty-fifth of Kislev the work of the Mishkan was completed, and it was kept folded until the first of Nisan,

as it is written, 'On the day of the first month, on the first of the month, you shall erect the Mishkan,'

and Israel were murmuring against Moshe, saying: Why was it not erected immediately? etc.",

but "the Holy One, blessed be He, considered to combine the joy of the Mishkan in the month in which Yitzchak was born",

which was in the month of Nisan.

According to this, however, the month of Kislev remains owed,

when the Mishkan was completed and nevertheless it was not then set up;

it is true indeed that it was set up in the month of Nisan,

in order "to combine the joy of the Mishkan in the month in which Yitzchak was born" - but why must the month of Kislev because of this remain owed?!

So the Midrash explains:

"And now Kislev lost out, in which the work was completed,

the Holy One, blessed be He, said: Upon Me to repay,

what did the Holy One, blessed be He, repay it?

The Chanukah of the Chashmonaim",

so in the month of Kislev there was Chanukah, named for the dedication of the Holy Temple.

Regarding, however, the Holy Temple that Shlomo built - the month of Cheshvan still remains owed,

when the Temple was completed,

and nevertheless Shlomo opened it in the month of Tishrei afterwards;

it is true indeed that the Holy Temple was already completely finished in the month of Cheshvan and the entire time until it was opened in the month of Tishrei afterwards,

and consequently everything that the Holy Temple does was actualized - but the entire time

(until the following month of Tishrei)

they did not actually offer any sacrifices there,

which is after all the purpose of the Holy Temple,

"to make a house for Hashem prepared to offer sacrifices in it",

as the Rambam writes,

the matter was indeed lacking.

So the Midrash concludes:

"And likewise Mar-Cheshvan, the Holy One, blessed be He, is destined to repay it":

Just as the Almighty repaid the month of Kislev that there should then be the dedication of the Holy Temple,

so too will He repay the month of Mar-Cheshvan

(for that which the Temple was then completed by Shlomo and nevertheless "it was made locked for twelve months") with

with the third Holy Temple in the future to come.

And one may connect this with what was discussed above regarding the month of Tishrei and the month of Cheshvan

(as above):

In the month of Tishrei there is the service of "our deeds and our service" in the utmost perfection. And this then brings to the third Temple in the month of Cheshvan,

the perfection of matters in the world,

in the true and complete redemption.

For the third Temple is the ultimate highest purpose,

which there has never been like it in the world,

because it will be an eternal House for all eternity,

Not like the First Temple,

and even not like the Second Temple,

about which it is written "Great shall be the glory of this latter house more than the former,"

but the Third Temple will be infinitely higher,

an eternal Temple — for the First and Second Temples were both not eternal,

but the Third Temple will be an eternal Temple,

Even more than the Tabernacle,

for although the Tabernacle was the handiwork of Moses, which is eternal — but in actuality regarding revelation in the world — which is indeed the purpose and intention of the Tabernacle and Temple,

that there should be a "house for the L-rd prepared to offer the sacrifices in it"

(as above),

a matter that is apparent and effective in the world,

until as he says in Tanya a wondrous thing — that at the time when a sacrifice was offered "all the animal life ascended to the L-rd through one animal and all the plant life through one tenth of an ephah of fine flour mixed with oil, etc.,"

and a sacrifice elevates all matters until "the secret of the Ayn Sof,"

as explained in the discourse of the Hillula — one does not see this openly in the world the eternity of the Tabernacle;

this indeed does not affect the Tabernacle,

but in the world the eternity is not apparent,

The Ark, etc., of the Tabernacle is hidden,

and openly in the world one sees that the Divine Presence is in exile and Israel is in exile,

Until also regarding the Above it is written about the Tabernacle "And I will walk among the tent,"

that this is not eternal;

But the Third Temple will be eternal in a manner that it will be seen openly in the world,

because there they will

offer sacrifices that affect the entire world,

as above,

and as it is written regarding the Holy Temple that there were windows "narrow within and wide without,"

and "from them light went forth to the world" — so too will it be with the Third Holy Temple,

consequently its eternity will be openly apparent in the entire world.

And this occurs in the month of Mar-Cheshvan,

as above what is stated in the Midrash,

that "The Holy One, blessed be He, is destined to repay him" with the Third Holy Temple.

And "these days are remembered and performed":

Through the fact that one remembers the matters that occurred at a specific time,

and one remembers what the Torah has ruled regarding that time,

— for the Torah is the master over the entire world,

it is "The king said, uproot the mountain" and "Who are kings — the Sages,"

until "He declares His words to Jacob, His statutes and judgments to Israel,"

The Torah is also a master, as it were, over the Above — that which the Torah has ruled is renewed at that time,

that the Above has a debt,

as it were,

to repay so that in the month of Mar-Cheshvan the Third Holy Temple must be built,

And the Torah has ruled that "Israel will ultimately repent at the end of their exile and immediately they are redeemed,"

And the Torah has also ruled that through a thought of repentance in one moment — a Jew becomes a complete righteous person with all the virtues of the matter —

Consequently it must become so in actual reality below ten handbreadths — the true and complete redemption,

a redemption after which there is no exile,

speedily in our days, literally.

This gathering also comes in continuation of what was discussed in the previous gathering regarding the matter of "Your going out in peace,"

which —

We are now at the time when "And Jacob went on his way,"

as is known,

which my revered father-in-law, the Rebbe, publicized,

that in Lubavitch on the night after Simchat Torah they would announce that the order of service of "And Jacob went on his way" begins — and even before that — it begins on the night after Yom Kippur,

as the Rebbe Maharash says.

That is to say,

that now is the time when every Jew,

"Jacob,"

is "going on his way,"

he goes to his place in order to fulfill his mission there to make for Him, blessed be He, a dwelling place in the lower realms.

Immediately the question arises:

The Above desires that it should be "all of us as one,"

that all Jews should be together — how does this accord with what is said that there must be "And Jacob went on his way,"

that one separates and each one goes to his private place to do his service there,

and as our Sages, of blessed memory, say "A person should not part from his fellow except through a matter of halachah,"

does this mean that according to Torah there is the reality of "a person parting from his fellow"?

Regarding the fast, the general concept that each one finds himself in his private place,

not in the place where another Jew is located –

is known from the teaching of the Baal Shem Tov which his holy honor, my teacher and father-in-law, the Rebbe, transmitted on the verse "A man's steps are established by G-d, and He desires his way":

"A man's steps are established by G-d,

each one of Israel has a spiritual mission in life,

and it is to engage in the work of construction to make a dwelling place for Him, blessed be He. And each one, wherever he is and in whatever place he is

(which this (like everything) is with Divine Providence)

must exert all his efforts to search diligently to find some spiritual livelihood just as he searches for physical livelihood. And it is because His way –

of the Holy One, blessed be He –

He desires,

as it is written regarding Abraham, 'For I have known him, etc., that he will command his children and his household after him, and they shall keep the way of the L-rd,'

– for there are two ways:

the way of nature and that which is above nature,

the Holy One, blessed be He, created the world to appear as it is in the way of nature –

in the eyes of flesh –

and it is the way of G-d. Torah and commandments are the way of the L-rd, and it is an influence that is above nature within nature,

because of which the Holy One, blessed be He, bestows upon Israel above nature within nature."

That is, when a Jew travels on the road to a certain place,

although externally it appears that this is his way in the natural order,

nevertheless everything is with Divine Providence, and in truth the way of the Most High becomes the way of Jews,

for in

this is "He desires,"

in this the Jew has his desire and pleasure.

According to this, it is indeed understandable why there must be Jews in every place and how this endures in the service of man. However, it still remains difficult,

how does it accord with that which the Most High desires that there should be "all of us as one"? That one should stand in unity and love among themselves?

Since the Most High desires this "all of us as one,"

a Jew must do with all his efforts that it should be so,

and certainly not perform an opposite action in this,

for ultimately the Most High will carry it out,

consequently it is better that a Jew should "help out" in this – how does it accord with that which Jews travel each one to his place to separate places?

Then the explanation in this is according to the aforementioned saying of our Rabbis, of blessed memory, "A person should not part from his fellow except through a matter of halachah":

Torah tells a Jew that "through a matter of halachah" he brings about that there should be "a person should not part from his fellow";

and this is the only way to achieve it,

"a person should not part from his fellow except through a matter of halachah."

That is, that even when Jews separate from each other physically to other places in order to fulfill their mission in their own places – nevertheless, through that which they part from each other, they connect together "through a matter of halachah,"

it brings about that "a person should not part from his fellow,"

that in truth and inwardness they are all together,

"all of us as one."

And the precise point here is "matter of halachah,"

that the "a person should not part from his fellow" is brought about specifically through "matter of halachah":

Specifically a "matter of halachah" unites all Jews together,

ordinary matters of Torah do not necessarily unite together all Jews who hear them,

for each one understands it in a different manner;

however, "matter of halachah,"

"to establish the teaching in accordance with the halachah,"

unites everyone together,

for halachah is the same for everyone.

And in halachah itself, specifically "matter of halachah" unites everyone together:

halachah itself can be connected with a reason in intellect,

in which case even in the halachah that one hears there can be division among the listeners,

for each one understands it according to his reason;

When one says, however, "matter of halachah,"

in this there is no

possibility of division,

for in the utterance

("matter of halachah")

there is no revelation of intellect, understanding, or comprehension,

"matter of halachah" emphasizes that thus is the halachic ruling without any reason in intellect,

and certainly when one speaks about a supernal utterance,

which is a matter of "the word of the king is sovereign,"

not connected with a reason in intellect – in this there is no division,

consequently it connects everyone together.

And as an example, this is like in the fulfillment of the commandments,

where the main thing in commandments is,

not the intentions,

but rather the actual fulfillment of the commandments,

and not because of a reason in intellect,

because of that which "Who has sanctified us with His commandments and commanded us,"

because of which all Jews are equal.

A parenthetical statement:

Although the main thing in commandments is the act of the commandments – nevertheless, along with this there must also be the intentions of the commandments.

And especially in this time - because now it is "a mitzvah to reveal this wisdom,"

the study of the inner dimension of the Torah, "the wisdom of truth" in the language of Chassidus,

and so the Alter Rebbe calls it in Hilchos Talmud Torah,

which explains the intentions of the commandments,

is relevant to everyone.

Not like in the past when not everyone was connected to the intention of the commandments,

but now everyone is connected to the intention of the commandments as it is explained in the inner dimension of the Torah,

"the wisdom of truth."

And as the Alter Rebbe rules in Hilchos Talmud Torah that "every soul needs for its rectification to engage in Pardes according to what it is able to comprehend and know,"

and as the Alter Rebbe also says in Tanya.

And although the study in Pardes is "according to the capacity of his comprehension and the root of his soul above"

(as he says there in Tanya)

- he must nevertheless study all four parts of the Torah,

Pardes,

only that this itself is "according to the capacity of his comprehension and the root of his soul above,"

meaning that through the root of his soul he has a connection to all four parts of the Torah.

One must, however, understand:

It is known what is written in the writings of the Arizal, when

The Arizal taught Torah to his students, there were students who were dozing. The Arizal explained to his students,

that each one has his soul root which has a connection to one part of the Torah,

one soul has a connection to the part of the secret of the Torah,

a second soul has a connection to the part of the homiletic interpretation of the Torah, etc.,

so when the Arizal taught Torah in the part of the secret,

the students whose soul root is in the part of the homiletic interpretation of the Torah were dozing,

and their soul ascended to the world of homiletic interpretation, not to the world of the secret.

From this there seemingly emerges a contradiction to the ruling of the Alter Rebbe in Hilchos Talmud Torah that "every soul needs for its rectification to engage in Pardes, etc."

One cannot say that from the writings of the Arizal there is a contradiction to the ruling of the Alter Rebbe that each and every one must study all four parts of the Torah,

rather it is necessary to say that each and every one must study all four parts of the Torah as the Alter Rebbe rules,

and what the Arizal says is not a contradiction to this.

And the explanation of this is that the Alter Rebbe explains there in Hilchos Talmud Torah:

The Alter Rebbe says there,

that if one does not study all four parts of the Torah of Pardes as much as his soul can study and comprehend, "he must come through reincarnation until he comprehends and knows all that is possible for his soul to comprehend from the knowledge of the Torah, whether in the simple meanings of the laws, whether in the hints, homiletic interpretations, and secrets, etc.,"

meaning that even if one has a connection to one part of the Torah,

and when another part of the Torah is being discussed he is dozing - this is not because he does not need to study the other parts of the Torah and has no connection to the other parts of the Torah and does not need to study them,

rather he certainly must also study them,

and if he will not study them in their completeness in this reincarnation, he will need to study them in another reincarnation.

This is similar to the matter regarding the fulfillment of the commandments,

as the Alter Rebbe says there in Hilchos Talmud Torah beforehand,

that "every soul of Israel must come through many reincarnations until it fulfills all six hundred and thirteen commandments in action, speech, and thought, etc.,"

and if a soul of Israel lacks in the completeness of the fulfillment of any commandment,

he must complete it in a later reincarnation,

as is explained at length in the writings of the Arizal,

and in that later -

later reincarnation, regarding the commandment

(which he must complete)

it must be for him similar to the matter of "your father, in what

(was he)

more scrupulous,"

The explanation of this is not that he only needs to fulfill that commandment,

rather he is certainly obligated in all six hundred and thirteen commandments,

it is only that regarding that commandment there must be for him "preference, scrupulousness, and extra alacrity with greater strength and might, double and multiplied, far above the scrupulousness of the other commandments, etc."

And similarly regarding Torah:

That a soul is connected in a particular reincarnation to only one part of the Torah,

this is specifically and primarily regarding that part,

that in that part of the Torah there must be a fervor and a special scrupulousness,

but he certainly must study all four parts of the Torah.

And it is similar to what is said that the Torah was not given "scroll by scroll."

It is understandable that in our generation,

when "behold He stands behind our wall,"

Moshiach is coming very soon,

and it is no longer applicable to have any more gilgulim — the gilgulim that have been until now and the gilgulim that exist now are sufficient,

and there is no place here to elaborate on this — therefore every individual is obligated to learn all parts of the Torah, including also the hidden part of the Torah.

A stubborn person can still argue:

Further gilgulim will indeed not be

(since Moshiach is coming very soon)

— but his soul was in gilgulim previously,

and since he sees that he now has no sense for learning the inner dimension of the Torah,

and in the revealed part of the Torah he innovates new insights and performs wonders — this is a proof that in a previous gilgul he learned the inner dimension of the Torah and performed wonders in the inner dimension of the Torah just as he now performs wonders in the revealed part of the Torah,

for his essence is to perform wonders in the Torah!

That he is not a new soul — this he knows,

for he is not such a fool as to think that he is an exception to most souls of his generation, which are not new souls,

— consequently his soul was in a previous gilgul and then he learned the inner dimension of the Torah. And in particular —

And in particular, he looks into the Book of Gilgulim and into the Gate of Gilgulim.

A parenthetical statement:

One finds that the Alter Rebbe annotates in several places to the Book of Gilgulim,

but not to the Gate of Gilgulim. This is seemingly not understandable:

It is known the gloss of the holy Rebbe

(the Rebbe Maharash)

of blessed memory in the Siddur,

where he writes "it is known that the Eight Gates is more authoritative

(than the work of the Ari)

and upon it we rely" — why then does the Alter Rebbe annotate to the Book of Gilgulim and not to the Gate of Gilgulim, which is one of the Eight Gates?!

The simple explanation for this is:

At the time when the Alter Rebbe wrote the Tanya, etc., the Gate of Gilgulim had not yet been printed,

but the Book of Gilgulim had already been printed. And since the intention in the Alter Rebbe's annotation of sources is so that another person can look there and see inside what is written there and through this see the intellectual proof that the Alter Rebbe brings from there — he therefore needed to annotate a book that is available,

so at that time this was the Book of Gilgulim but not the Gate of Gilgulim.

And when he leafs through, so to speak, the Book of Gilgulim and the Gate of Gilgulim,

he sees what is written there,

that every soul goes through several gilgulim,

and consequently,

he argues,

that his soul has already been in several gilgulim and in one of the previous gilgulim he certainly learned the inner dimension of the Torah — why does he need to learn the inner dimension of the Torah now,

he has already fulfilled this in a previous gilgul!

When he needs to learn the inner dimension of the Torah and in a manner of "they shall be sustained" from it and with toil,

as our Rebbes and leaders urge — he argues that it is too difficult;

not only is a discourse in intellectual understanding too difficult,

but even a discourse in divine service,

and why does he need it? He certainly learned the inner dimension of the Torah in a previous gilgul,

as he sees this from what is written in the Book of Gilgulim!

Into the Book of Gilgulim he looks,

and sees what is written there —

There regarding gilgulim,

and in addition he argues that he fulfills learning the inner dimension of the Torah by looking into the Book of Gilgulim —

so what more does he need?!

When he learns Chitas,

he learns the daily portion of Tanya just as he recites the daily portion of Tehillim,

where one sees in practice that only select individuals recite Tehillim and know the meaning of the words!

It is therefore evident that in cheder and in yeshivah they did not have so much time to learn everything,

because in a day there is no more than 24 hours,

not only now,

but also previously there was no more than 24 hours in a day - the melamed,

the rosh yeshivah etc. taught the students only the most necessary subjects that one had to know,

the Written Torah and the Early Prophets,

and the Oral Torah - but the Later Prophets and the Writings they did not learn,

except for the Scroll of Esther and Lamentations,

and the rest of the subjects that they did not learn there, they relied that they would learn them on their own in their own time.

Most of the students, however, learned in their own time the Oral Torah and the like,

indeed with diligence and persistence,

but other things such as the Book of Psalms and the like they did not learn,

and relied on "when I have free time I will study."

But it remained as the conclusion of our Sages of blessed memory: "Do not say, when I have free time I will study,

lest you will not have free time" - that most people do not know any Psalms with the explanation of the words!

And one relies,

that when someone will ask him the explanation of a verse in Psalms,

he will give him time to go away and learn the verse with Metzudat David and Metzudat Tzion,

and even with the commentary of Rashi and the commentary of Ibn Ezra,

and all the more so if he knows that in the meantime other things that he needs to do will come up,

he can put this off to another time.

In practice, however, it remains that one recites Psalms like water.

In cheder they explained the expression that one recites Psalms "like water":

The difference between wine and water is,

that over wine one always says "Who creates the fruit of the vine",

but over water specifically "one who drinks water to quench his thirst

recites a blessing",

"because a person has no pleasure in drinking water except when he is thirsty."

And so it is with one who runs through Psalms "like water",

that his recitation of Psalms is in a manner that does not arouse in him any thirst,

that he should want to continue reciting Psalms,

far be it from Jews!

One tells him,

that he needs to recite Psalms with the explanation of the words.

And so it is when he learns Tanya in the study session of Chumash, Tehillim, Tanya,

he needs to learn it with understanding and comprehension,

with exertion,

until it is in a manner of "they will be sustained from it."

And regarding the aforementioned question,

that which that person asks - that it could be that he already learned the inner dimension of the Torah in a previous incarnation - the explanation of this simply is,

as this is regarding the entirety of Torah and commandments:

The chain of descent of the entirety of Torah and commandments was revealed in a manner of "He has made everything beautiful in its time":

Previously there was a time when rabbinic commandments and the like had not yet been revealed,

when those matters did not have the force that one must fulfill them;

afterwards this was revealed as a rabbinic commandment,

when it becomes a part of the Torah and has in it the full force of a positive commandment and a negative commandment etc.

That is to say:

Before a minor detail of the words of the scribes was written in a gloss of the Rema,

his grandfather,

and so all Jews who lived before that,

did not have to fulfill it. Even those who did fulfill it, it was in the category of "one who is not commanded but does" - no more than a hiddur,

indeed with all the greatness that a hiddur has,

but no more than a hiddur;

but after the Rema wrote it in the Shulchan Aruch - it became not a minor detail of the words of the scribes,

but a positive commandment and a negative commandment etc. and it has in it the full force of a commandment from the Torah and everyone must fulfill it like all the other commandments.

And so it is also regarding Torah,

and all the more so and how much more so,

- because

Why the commandments are derived from the Torah - because the Torah was revealed in a manner of "He has made everything beautiful in its time":

Previously there was a time when certain matters of the Torah had not yet been revealed,

and at that time one did not need to know those matters;

afterwards more matters in the Torah were revealed,

so that at that time these matters also become a part of the Torah and one is obligated to know them,

even though in previous generations one was not obligated in this.

And this is also the case with regard to each individual person himself:

In their times the actual order of study was "At five years of age [one begins] the Scripture,

at ten years of age the Mishnah, etc., at fifteen years of age the Gemara." When the child was already Bar Mitzvah but before fifteen years of age - he needed to study no more than Mishnah with diligence and devotion, and with this he fulfilled the commandment of Torah study in its fullness,

even though he did not study any Gemara. Afterwards when he became fifteen years of age,

the obligation to also study Gemara was added to him, and specifically when he studies Gemara he fulfills the commandment of Torah study,

even though previously he fulfilled the commandment of Torah study without this.

And likewise this is also with regard to the inner dimensions of the Torah:

Before it became "a commandment to reveal this wisdom," indeed not all Jews were obligated to study the inner dimensions of the Torah. But when it became "a commandment to reveal this wisdom," every Jew has an obligation to also study the inner dimensions of the Torah.

In the revelation of the inner dimensions of the Torah after the time of "a commandment to reveal this wisdom" itself, there are also levels:

There is the revelation of the inner dimensions of the Torah as it was in the time of the AriZal,

when it became "a commandment to reveal this wisdom,"

And indeed even before the AriZal, Rashbi said that "in the six hundredth year of the sixth millennium, the gates of supernal wisdom will open, as well as the springs of lower wisdom, and the world will be rectified to enter the seventh [millennium], etc.,"

that in the years of six hundred years of the sixth millennium, the gates of wisdom above will open, etc., and the world will be rectified so as to be able to enter the seventh millennium,

and the study of the inner dimensions of the Torah will be in a manner of -

of "they will be sustained,"

as explained in the commentaries of the Zohar - that the explanation of this is that the study of the inner dimensions of the Torah will be like sustenance,

that it will enter into an inwardness of understanding and comprehension until it becomes "blood and flesh like his flesh,"

Afterwards, in the time of the Baal Shem Tov, it was added to this that the study became even more in a manner of "they will be sustained" - "May your springs spread forth outward,"

And afterwards the Alter Rebbe,

who was a new soul,

revealed further, until he opened up a new matter, etc., in the revelation of the inner dimensions of the Torah.

Consequently,

when someone claims that he does not need to study the inner dimensions of the Torah now because he surely studied it in a previous gilgul - even if one would say that he knows what his soul studied in a previous gilgul,

this is only sufficient for the inner dimensions of the Torah that existed at that time when his soul studied it;

since then, however, several matters in the inner dimensions of the Torah have been added, as well as a new manner of how to study the inner dimensions of the Torah

(by the Alter Rebbe),

and consequently an obligation has been placed upon him to also study these matters,

and in this new manner,

because they were revealed afterwards

(even though in the previous gilgul he did not have this obligation, because at that time it was still before the revelation of these matters)!

And also after the Alter Rebbe,

each Nasi in his generation added new matters in the inner dimensions of the Torah,

each Nasi opened a new "opening" and a new channel and paved the way in the study of the inner dimensions of the Torah.

Until my revered father-in-law, the Rebbe,

who specifically labored in "May your springs spread forth outward,"

to the extent that one must disseminate the springs to the outside literally,

not only in the "outside" of the essence of the soul and of the intellect:

which are the emotions and the garments of man,

and so forth,

but also in the "outside" literally,

in the street -

Even if one would say that someone knows that his -

His soul studied the inner dimensions of the Torah in a previous incarnation,

until also the concepts that the Alter Rebbe revealed and in the manner that he revealed them - but they have been since then for several hundred years,

and in this time many new concepts in the inner dimensions of the Torah have been added,

which according to the ruling of the Alter Rebbe in the aforementioned laws of Torah study,

that "every soul needs for its rectification to engage in Pardes according to what it can grasp and know, etc.",

upon him lies the obligation to also study these concepts,

and it is not sufficient that his soul studied previously while the concepts had not yet been revealed.

And to wait for a reincarnation after this - he cannot,

because,

as discussed above,

now is "behold He stands behind our wall",

Mashiach is coming very soon,

there will no longer be any reincarnations - he must study it now!

From all the above it is understood simply that in this time every person is obligated to study the inner dimensions of the Torah,

and in a manner of "may your springs spread forth outward",

to disseminate the springs into the outside,

until into the outside literally throughout the entire world.

Thus far the long parenthetical statement

Returning to our subject,

regarding the fact that Jews are now going each one to his place,

"and Jacob went on his way" - in this too there must be as above:

Each one must go to his place and there do with greater vigor and strength in the dissemination of the springs outward.

How,

and with what,

does each one go to his place,

after all the Jews were together - this is through the power of "from within a matter of halachah" by means of the fact that all together studied a "matter of halachah",

which unifies everyone together,

and this causes that even when they go apart physically, in truth "a person should not part from his fellow",

because this is "from within a matter of halachah",

as explained at length above.

What is added to this that "a matter of halachah" unifies everyone together,

because "a matter of halachah" is above comprehension and grasp and consequently above division and from that aspect all Jews are equal,

and they become through this all unified,

as discussed earlier - it is said "from within a matter of halachah":

The "within" of "a matter of halachah" is the One who said the matter of halachah,

which is the Most High,

because He

said "I, My soul, have written and given",

He Himself gives Himself into the Torah that He gave to the Jews,

consequently He

(the Most High Himself is the "within" of "a matter of halachah".

And when a Jew studies the matter of halachah he connects himself with the "within" of the matter of halachah,

with the Most High,

which is "I, My soul, have written and given" - so that it becomes Israel and the King alone together,

the Jew becomes connected and one thing with "the King",

with the innermost aspect of Atik,

And therefore,

when several Jews study and hear together the matter of halachah,

they all become connected with the "within" of the matter of halachah,

so that it becomes Israel and the King alone together - this unifies them all together,

and it becomes "a person should not part from his fellow",

And through this one further brings closer the true and complete redemption,

which then will be the revelation of the innermost aspect of Atik.

It is common when a chassid speaks about the innermost aspect of Atik and a revelation from there - this is not such a great thing for him,

because he says that this is how it is written in the discourses.

When one contemplates, however, what is explained that all revelations and concepts that were until the giving of the Torah and the Tabernacle and the Holy Temple etc.,

all is only from the external aspect of Atik,

and only in the future will be the revelation of the innermost aspect of Atik - one can understand what a revelation of the innermost aspect of Atik is!

And consequently the wondrous matter in the fact that Jews go apart "from within a matter of halachah" is also understood,

which draws into the Jews a revelation of the innermost aspect of Atik,

as above.

One should connect the above,

regarding the fact that after the month of Tishrei there is the "and Jacob went on his way",

and the elevation to which one comes through this - with the fact that after Parshat Bereishit,

which is read still in the month of Tishrei,

and after Parshat Noach,

which is read at the beginning of the month of Cheshvan,

and what comes as -

As a seal to the month of Tishrei - one reads Parshat Lech Lecha. "Go for yourself from your land and from your birthplace and from your father's house to the land that I will show you":

It is explained in Chassidus that the concept refers to the descent of the soul from above down here below to be invested in a body.

The soul goes

("Lech Lecha")

"from your land",

from its place above, hewn from beneath the Throne of Glory,

and even higher than the Throne of Glory *121,

and from "your father's house",

and it goes and descends "to the land",

which refers to the Sefirah of Malchus,

until it refers to "the land" literally,

this lower land,

And the intention in the descent into "the land" is a descent for the sake of an ascent,

that it should be "I will show you" - that through this he should attain all the levels,

as Rashi explains simply on "Lech Lecha",

until that through the descent into "the land",

into this lower land,

it should be "which I will show you" - that a soul reveals the powers that it has and the Supreme One shows the powers that the soul has

(as Rashi explains "that I will make known your nature in the world"),

as explained in the continuation of 5666 the intention in the descent of the soul below into the body.

And just as "Lech Lecha" refers to the descent of the soul into the body below,

so too in this concept of "Lech Lecha" - that the soul in the body descends from one place to another place,

the concept of "and Jacob went on his way",

That also the intention in this "Go from your land and from your birthplace and from your father's house", is,

that he should attain a higher ascent than the place

("your land",

"your birthplace" and "your father's house"),

from which he departed.

From this is understood the connection of "and Jacob went on his way" which begins now with the portion of "Lech Lecha,

from your land and from your birthplace and from your father's house to the land which I will show you",

and also understood is the elevation that emerges through "and Jacob went on his way".

Until that through this "Lech Lecha"

("and Jacob went on his way")

- he comes to the elevation that is in "Lech Lecha",

which is connected with the future redemption,

as explained in the discourse of the Rebbe Maharash from the Midrash -

Midrash,

that "five letters are doubled and all of them are for redemption",

which the five letters are the letters of MNTzPKh,

and the Khaf of MNTzPKh is found doubled in "Leiv Leiv" which is stated by Avraham at the time he was redeemed from Ur Kasdim,

and the Midrash enumerates where one finds doubled letters from the other four letters of the doubled MNTzPKh and their connection with redemption,

until that the Tzadik is - connected with the future redemption,

"TzTz in it the Holy One blessed be He will in the future redeem Israel at the end of the seventy years as it is said 'a man whose name is Tzemach'

(which is the name of Mashiach)

and under him it will sprout".

This also has a connection with the day of Shabbos,

as explained in the discourse there that the concept of doubled letters which are connected with redemption,

are analogous to the concept of Shabbos that "all the business of Shabbos is double,

a double portion of manna etc. its sacrifice is double etc.",

and as explained in Likkutei Torah at its beginning,

and this is also connected with the redemption,

as our Rabbis of blessed memory said "If Israel would keep two Shabbasos according to their laws, immediately they would be redeemed",

which the two Shabbasos is also a concept of the doubles of Shabbos,

as explained in Likkutei Torah there.

And it is also understood simply the connection of Shabbos with the concept of redemption - because on Shabbos "all your work - is done" and all matters are removed from within delight,

which is similar to the state that will be in the future to come,

And as the ruling of the Mishnah,

that on the day of Shabbos,

in the Holy Temple,

even before the future redemption,

they would sing in the Holy Temple "A psalm, a song for the Shabbos day etc. - for the day that is entirely Shabbos and rest for the life of the worlds".

And so too they say "A psalm, a song for the Shabbos day etc. - for the day that is entirely Shabbos and rest for the life of the worlds" every Shabbos even in the time of exile "A psalm, a song for the Shabbos day" referring to the future redemption,

from which it is understood that every Shabbos has a connection with the day that is entirely Shabbos and rest for the life of the worlds.

And at the time that one has all these concepts - the concept of "and Jacob went on his way",

"Lech Lecha",

doubled letters,

and one stands on a day of Shabbos which "the business of Shabbos is double" etc.,

and especially in this year,

which the entire year began on the third day on which "it is good" was doubled,

it is even more -

even more emphasizes the concept of doubles and the redemption which is connected with it -

May it be His will,

that each and every one should fulfill his mission in his place in its fullness,

Beginning from the mission of "Your springs shall spread forth outward,"

and the campaigns,

and particularly the matter of "shehazman grama" - connecting hundreds of thousands of Jews together in an eternal and true unity,

through the fact that they will all purchase a letter in a Torah scroll.

And through the fact that all Jews are united together and act upon all these matters with a storm - one also storms the last remnants of the exile,

and it becomes "open cities shall Jerusalem dwell,"

that each one goes out from his personal exile,

the innermost exile,

and one also goes out from the general exile,

the outer exile,

in the true and complete redemption,

very soon.

A maamar (in the style of a sicha)

beginning "Eleh toldot Noach etc."

It is indeed customary to study a verse of Chumash from our parshah with Rashi's commentary.

Just as one is agitated and storming lately about the matter of unity - it is worthwhile that one should seek a Rashi that speaks about unity. In our parshah, one need not seek this,

because it is right at the top:

In a previous farbrengen, it was discussed that when it is "Ephraim is joined to idols,"

even if they gathered together and united for a matter contrary to good,

"leave him," and the Almighty says, "as it were, I cannot rule over them because peace is among them,"

as it is stated in the Midrash,

and furthermore,

that they go out to war and are victorious.

Rashi in our parshah brings down a teaching from the statement of the Midrash -

the aforementioned Midrash,

although he does not bring down the verse "Ephraim is joined to idols":

Regarding what is stated in our parshah, the punishment that the Almighty gave to the generation of the dispersion,

that "and Hashem scattered them from there upon the face of all the earth etc. and from there Hashem dispersed them upon the face of all the earth" - Rashi comments on the fact that here it states twice the same matter seemingly - "and Hashem scattered them from there upon the face of all the earth" and then again "and from there Hashem dispersed them upon the face of all the earth,"

and he explains that

(the first time)

"and Hashem scattered them from there etc." means "in this world,"

and that which it states

(the second time)

"and from there He dispersed them etc." is "to teach that they have no portion in the World to Come."

That is to say that these two Rashis,

"and Hashem scattered them from there - in this world,"

and "and from there He dispersed them - to teach that they have no portion in the World to Come,"

come in sequence and they are in truth one Rashi commentary.

(The typesetter, however, did not understand,

and seeing that "and Hashem scattered them from there" and "and from there He dispersed them" are two separate verses,

he made them into two separate commentaries.)

And accordingly, it is answered what the commentators ask:

From where does Rashi take his commentary that "and from there He dispersed them - to teach that they have no portion in the World to Come,"

for seemingly one could say that "and from there He dispersed them etc." is a continuation of the beginning of the verse,

"therefore its name was called Babel, for there Hashem confounded the language of all the earth,"

and in continuation of this comes another reason why "its name was called Babel" - that "and from there He dispersed them etc.,"

i.e., that the "for" also refers to "and from there He dispersed them etc."?

The explanation of this is:

One cannot say that "and from there He dispersed them etc." is a continuation of "therefore its name was called Babel etc." - for what connection does

(the name)

"Babel" have with dispersion,

"and from there He dispersed them"?!

One must say that according to the simple meaning, "and from there He dispersed them etc." is a continuation of the preceding verse,

"and Hashem scattered them from there etc.,"

and that which is stated in between, "therefore its name was called Babel etc.," comes as a parenthetical statement that refers to the preceding verse where it speaks about the fact that "let us go down and confound their language there etc."

Thus, according to this, the question

(as above):

Why must it state -

state twice the same thing,

"and Hashem scattered them from there etc." and "and from there He dispersed them etc."?

- Rashi answers,

that "and Hashem scattered them from there" means "in this world,"

and "and from there He dispersed them" "that they have no portion in the World to Come."

Up to here is the commentary on the verses,

afterwards Rashi continues

(after "to teach that they have no portion in the World to Come"):

"For which is harder, that of the generation of the flood or that of the generation of the dispersion?

These did not stretch out their hand against the essence, and these stretched out their hand against the essence to war against Him; these were swept away, and these were not destroyed from the world. Rather, the generation of the flood were robbers and there was strife among them, therefore they were destroyed,

and these conducted themselves with love and friendship among themselves,

as it is said, one language and unified words. You have learned that strife is hateful and peace is great."

One must understand:

A) The phrase "these were swept away and these were not lost from the world" - is not the beginning the end nor the end the beginning:

He should have either said "these were swept away and these were not swept away,"

or "these were lost from the world and these were not lost from the world"?!

B) The entire explanation,

how is it that the generation of the flood, who "did not stretch out a hand against the Essence," were "swept away" because "the generation of the flood were robbers, etc." - seemingly should have been stated earlier,

immediately when it is stated in the Torah that their decree was sealed for "swept away" because they were robbers. For immediately there the question is raised:

how is it that because of robbery a punishment of "swept away" comes - that is, why does Rashi not explain it there but only here?!

To this one can answer

[With difficulty - since Rashi's explanation is in the same portion (Portion of Noah) where it is stated regarding the punishment of the generation of the flood - it is not such a question why Rashi explains the reason for this later in the same portion,

for he relies on what he writes later in the same portion. And in addition to this:]

When the one who is five years old for Mikra learns that the punishment of the generation of the flood was "swept away" because of robbery,

he understands the reason for this,

for with them there was robbery of the many,

as it is stated "and the earth was filled with violence,"

consequently a punishment comes upon this -

a severe punishment,

but not so for robbery of an individual does such a severe punishment come;

When, however, he learns that the generation of the dispersion "stretched out a hand against the Essence to wage war against Him" and nevertheless "were not lost from the world,"

but not so the generation of the flood who "did not stretch out a hand against the Essence,"

rather they were robbers,

and nevertheless "were swept away" - the question is raised by him:

"Is the judgment of the generation of the flood or of the generation of the dispersion more difficult, etc.,"

therefore Rashi must explain here the reason for this.

C) Regarding the generation of the flood, it is stated in the verse only that they sinned with robbery,

"and the earth was filled with violence,"

from where does Rashi add

(on "the generation of the flood were robbers")

that "there was strife among them"?!

And Rashi brings for this no proof at all from a verse!

And in general - why does Rashi need to add it,

what is the practical difference?

One cannot say that Rashi says it only incidentally,

for on the contrary:

Rashi is compelled to say this and this is essential in Rashi,

in order that this should correspond to what he writes afterwards that the generation of the dispersion "conducted themselves with love and friendship among themselves,"

the opposite of the "strife among them" of the generation of the flood,

and to the conclusion in Rashi - "you have learned that dissension is hated and peace is great,"

which is not connected to robbery but to strife.

D) Rashi's explanation "and from there He scattered them - you learn that they have no portion in the World to Come,"

is the opposite of the simple explanation in the continuation of the verse "and from there He scattered them over the face of all the earth":

"all the earth" is simply this world,

not the World to Come.

One does not find anywhere in the Written Torah that "all the earth" should mean the World to Come!

And especially since in the verse before this it is also stated "and God scattered them from there over the face of all the earth,"

and there it certainly means this world,

as Rashi explains,

and simply "and from there God scattered them over the face of all the earth" is the same "all the earth" as it is stated in the verse before this - now how does it accord with what Rashi says that this refers to the World to Come?!

With several more precise points. And all this must be understandable simply in the plain meaning of Scripture,

without looking into the commentators on Rashi,

and especially since all the commentators on Rashi

(that I have seen)

do not address these precise points. And as -

And as will be explained further.

In the notes on the Zohar of our portion, he speaks about a matter connected to "David, King of Israel, lives and endures."

In the Zohar of our portion, page 67, side a, it is stated:

"Rabbi Yehudah opened: 'Of David, a psalm: To God is the earth and its fullness, the world and those who dwell in it,'

behold we have learned: 'Of David, a psalm,'

that he said a song and afterwards the Holy Spirit rested upon him,

'A psalm of David,'

that the Holy Spirit rested upon him and afterwards he said a song."

This means:

When it says "Ledavid Mizmor",

first the word "Ledavid" and then "Mizmor" - it indicates that first David said a song

("Ledavid")

and afterwards the Holy Spirit rested upon him

("Mizmor");

and when it says "Mizmor Ledavid",

first "Mizmor" and then "Ledavid" - it indicates that first the Holy Spirit rested upon him

("Mizmor")

and afterwards he said a song

("Ledavid").

He addresses this in the notes and explains:

"In David and Mizmor there are two aspects,

A. Ledavid Mizmor,

he said a song and afterwards the Holy Spirit rested upon him,

B. Mizmor Ledavid, the Holy Spirit rested upon him and afterwards he said a song,

as he said this previously,

and this is that David is the lower one who receives,

and the Holy Spirit is the upper one from the aspect of the one who influences,

behold, if David said a song and afterwards the Holy Spirit rested upon him,

it is that the lower one ascends to the upper one,

that the lower one is the main aspect,

and if at first the Holy Spirit rested upon him and afterwards he said a song, it is that the upper one descends to the lower one,

that the upper one is the main aspect."

That is,

that the two manners of "Ledavid Mizmor" and "Mizmor Ledavid" speak about unification from below to above and unification from above to below - which is indeed the matter of David to unify unifications - he does this in both manners,

unification from below to above,

"Ledavid Mizmor" and unification from above to below,

"Mizmor Ledavid".

In this Zohar, however, one must understand,

as the commentators ask:

The same matter explained here in the Zohar,

why sometimes it says "Ledavid Mizmor" and sometimes "Mizmor Ledavid" - is explained in the Gemara:

"Ledavid Mizmor,

it teaches that the Shechinah rested upon him and afterwards he said a song,

Mizmor Ledavid,

it teaches that he said a song and afterwards the Shechinah rested upon him." And afterwards the Gemara concludes:

"To teach you that the Shechinah does not rest except through a matter of joy of -

of a mitzvah,

as it is said, 'And now bring me a musician, and it was when the musician played, that the hand of Hashem was upon him.'"

What the explanation of the Gemara comes out exactly opposite to the explanation of the Zohar:

In the Zohar it is explained that "Ledavid Mizmor" indicates that first he said a song,

what does "Mizmor" mean and "Mizmor Ledavid" indicates that first the Holy Spirit rested upon him and afterwards he said a song?

In contrast, in the Gemara it is explained that "Ledavid Mizmor" indicates that first the Shechinah rested upon him,

"Ledavid",

and afterwards he said a song,

"Mizmor",

and "Mizmor Ledavid" indicates that first he said a song,

and afterwards the Shechinah rested upon him?

There are commentators of the Zohar who ask this question but they do not give an answer.

In "Maleh HaRoim" on the Gemara, he says that "in the Zohar it is explained in reverse."

One must understand:

How indeed does the explanation of the Zohar accord with the explanation of the Gemara?

In the commentary "Damesek Eliezer" on the Zohar, he explains by reconciling the Zohar and the Gemara,

that there is a difference between the Holy Spirit that is stated in the Zohar and the resting of the Shechinah that is stated in the Gemara,

and from this perspective there is the difference between the explanation of the Zohar and the explanation of the Gemara - one must, however, understand what is the explanation in this?

Also one must understand:

In addition to the contradiction between the explanations of the Zohar and the Gemara,

there is also in the Gemara itself a contradiction within it:

Since "the Shechinah does not rest except through a matter of joy of a mitzvah",

as the Gemara concludes and learns this from "Mizmor Ledavid",

that first "he said a song and afterwards the Shechinah rested upon him" - how is it possible that sometimes it should stand in a reversed order - "Ledavid Mizmor",

"that the Shechinah rested upon him and afterwards he said a song".

Also:

What is the lesson in the service of man from the two manners "Ledavid Mizmor",

"Mizmor Ledavid",

according to the two explanations of the Zohar and the Gemara.

And as will be explained further.

We spoke earlier about the matter of "Lech Lecha MeArtzecha etc.",

that this refers to the descent of the soul below,

and it is a descent from "a high roof",

"from your land and from your birthplace and from your father's house"

(as explained in Chassidus all the levels in this),

to a pit -

"to a deep pit",

"to the land",

the Sefirah of Malchut,

and below this - this lower physical land,

And the intention of the descent is - a need for ascent,

that to this ascent he can come only through the descent "to the land",

that specifically then the superiority of the soul is revealed openly,

as explained the parable in this,

that one sends the only son to a distant place etc. in order to reveal the powers and virtues that he possesses.

This is also understandable regarding the descent of the exile

(into the very deep pit itself),

that although this is a great and immense descent, it is nevertheless a descent for the sake of an ascent,

so that through the descent into the darkness of the exile there will be the advantage of light from darkness and the advantage of wisdom from foolishness.

This is the only explanation and answer that one can give, with difficulty at least, regarding the entire matter of the exile - that it is a descent for the sake of an ascent,

in order that one may attain a higher elevation that one would not have had without the descent into exile;

that one may attain the elevation of "Go forth" which is higher than "your land, your birthplace, and your father's house."

But this too is forced and is not an answer - because the Almighty is all-powerful and "Who can say to Him, 'What have You done?'" So the question itself remains:

Why did the Almighty specifically make it so that the advantage of light should be from darkness specifically and the advantage of wisdom from foolishness specifically,

and that the ascent comes specifically through the descent beforehand - could the Almighty not have made it so that the elevation of "Go forth" should be in "your land," "your birthplace," and "your father's house"?

It is true that the cause of the exile is because "He imposes a harsh decree upon people,"

so that through the descent one may attain a higher elevation,

"According to the pain is the reward" - but the Almighty could have arranged it in another way,

that one should receive the great "reward,"

even without the pain?!

Rather, the matter is,

that the very principle of the advantage of light -

the light from darkness specifically and the advantage of wisdom from foolishness specifically,

that one can attain the elevation only through the descent etc. - is because the Holy One, blessed be He, desired

(as the expression states regarding that the Almighty desires a dwelling place for Him, blessed be He, in the lower realms - the Holy One, blessed be He, desired to have a dwelling place for Him, blessed be He, in the lower realms),

and as the Alter Rebbe says:

"Regarding a desire, there is no question."

That is,

that the fact that the Almighty sent a soul down here below into a lower realm beneath which there is no lower realm,

lower in place,

lower in time,

lower in condition,

- it is because the Holy One, blessed be He, desired to have a dwelling place for Him, blessed be He, in the lower realms,

without any reason or explanation in intellect.

This is also regarding our matter,

the descent into exile - that the fact that the Almighty sent Jews into exile is because the Holy One, blessed be He, desired that one should attain the elevation specifically through the descent,

without any reason or explanation in intellect.

It is stated explicitly that this is a desire of the Holy One, blessed be He, and that this is without reason or explanation,

and to this very day there is indeed no reason or explanation for this!

But nevertheless - how much is the measure?!

It is true that the Holy One, blessed be He, desired that it should be so - but how much is the measure?!

In practical terms,

a Jew must know that exile is a bad thing,

the opposite of the true state and condition of Jews,

the opposite of Judaism,

the opposite of the Almighty,

the opposite of the son of the king and the opposite of the king!

It is only that the Almighty wanted that in order to attain the most elevated ascent one must go through the darkness of exile - but exile is a bad thing!

And that which our Rabbis, of blessed memory, say that "The Holy One, blessed be He, performed an act of charity with Israel by scattering them among the nations" - the meaning is not that exile is a matter of charity, heaven forbid,

it means only,

that when Jews are already in exile,

the Almighty performed an act of charity that the exile should be in the manner of "scattering them among the nations,"

not all Jews in one place in exile:

If all Jews were to be in one place in exile - then when, heaven forbid, there would be decrees against Jews,

it would -

it would be that one could not help another Jew,

because all Jews would then be in the place where the decrees exist and "a prisoner cannot free himself from prison";

But the Almighty performed an act of charity with Jews,

that in the exile itself "He scattered them among the nations,"

so that even if in one place there are decrees against Jews, may the Merciful One protect us,

the Jews who are in a second place can help the Jews who are in the place of the decree,

by making a commotion,

seeking means regarding this and so forth.

He spoke at length about the situation in the Holy Land.

The explanation in Rashi's commentary

(at least in brief):

The difference between the terms "nishtafu" and "ne'evdu" is:

"Nishtafu" indicates absence and complete nullification of existence,

but "ne'evdu" does not necessitate that their existence has been entirely nullified,

rather it can mean that the existence is still present,

only they have become lost.

And by way of example, as it was with the Ten Tribes who were lost from the world,

that they are located "within the mountains of darkness,"

but one does not know where they are located.

This means that "nishtafu" is a matter of the utmost severity and complete nullification of existence,

but with "ne'evdu" there are levels,

and it can be that it means only that one cannot find them.

The severity of the matter of "nishtafu" in water is even greater:

In the absence and nullification of existence itself, "nishtafu" in water is the worst manner - because it is connected with pain and suffering,

since it takes time until the one who drowns loses his life.

And as is known what is stated in the books,

that although "one who intentionally takes his own life, they do not engage in any matters for him,"

nevertheless, one who intentionally takes his own life by drowning in water,

"they engage in all matters for him,"

because since it takes time between the drowning in water until he expires - he certainly had regret at that time for his deed and did repentance.

Based on this -

Based on this, one will understand why Rashi changes his language in his commentary,

that regarding the generation of the flood he writes "nishtafu,"

and regarding the generation of the dispersion he writes "lo ne'evdu":

In order to emphasize and bring out the magnitude of the difference between the generation of the flood

(among whom there was robbery and strife)

and the generation of the dispersion

(among whom there was love and friendship),

which brings out how much "strife is hateful and peace is great" - Rashi is precise and emphasizes in his language that the difference between them is from one extreme to the other:

The punishment of the generation of the flood was "nishtafu" - absence and complete nullification of existence and with suffering,

the most severe punishment;

but the generation of the dispersion was even "not lost from the world,"

that is, not only was there not "nishtafu" among them,

absence and nullification of existence,

but even the matter of "lost from the world" was not present among them,

in the lightest manner, that one would not know where they are.

The explanation of why Rashi adds that in the generation of the flood "there was strife among them" when in the verse it only says that "they were robbers"

("and the earth was filled with violence"),

and from where does he take this:

Rashi comes to explain why the generation of the flood received such a most severe punishment of "nishtafu." If Rashi had only said what is explicitly stated in the verse, that they were robbers - then a stormy question would arise for the five-year-old studying Scripture:

How can one say that because of robbery a punishment of destruction and nullification of the entire world through the flood should come?!

Therefore Rashi adds to "they were robbers" - "and there was strife among them."

And the proof that it was so

(even though it is not stated explicitly in the verse)

- is understood simply:

The entire reality of robbery is relevant only when there is strife,

because when there is a situation and condition of love and friendship,

without strife,

it is not possible that one should rob from another. Therefore, since the verse states "and the earth was filled with violence

(robbery)

" it is understood from this that there was a situation and condition of strife among them.

And because there was "strife among them," this gives -

This to understand why they received the severe punishment of "nishtafu":

The matter of strife and robbery

(which comes as a result of strife)

is the opposite of the matter of settling the world,

"to inhabit it He created it,"

which is the entire purpose of the existence of man in the world - "be fruitful and multiply and fill the earth and subdue it,"

for when there is strife, the matter of "subdue it" is not possible,

and as we see with Cain and Abel,

that the strife between them caused the opposite of settling the world,

"subdue it"

(the killing of Abel).

What since the generation of the flood "were robbers and there was strife among them",

that is, since their conduct was the opposite of the settlement of the world - their very conduct necessitates the matter of the opposite of the settlement of the world - therefore the punishment was that "they were swept away",

until that "He blotted out every existing thing that was upon the face of the earth, etc.",

the opposite of the settlement of the world.

But not so the generation of the dispersion who "conducted themselves with love and friendship among themselves",

among them there was unity,

until that they wanted to prevent the matter of separation,

"lest we be scattered, etc.",

which promotes the matter of the settlement of the world - therefore it is necessary that they remain in existence in the world,

since they upheld the settlement of the world,

and therefore "they were not destroyed from the world",

even though "they stretched out their hand against the essence to fight against Him".

Since "they stretched out their hand against the essence to fight against Him" indeed "they have no portion in the World to Come" - but in this world,

"upon the face of all the earth",

they must remain in their existence,

it is more than that in this world itself it is "and the Lord scattered them from there upon the face of all the earth",

"and from there the Lord dispersed them upon the face of all the earth".

The explanation in the commentary of the Zohar and the commentary of the Gemara

(in "LeDavid Mizmor" and "Mizmor LeDavid")

and the mediation between them

(in points):

The general difference between the commentary of the Gemara and the commentary of the Zohar is - the difference between the revealed and the inner,

for the Gemara is the revealed aspect of the Torah and the Zohar is the inner aspect of the Torah:

In the revealed aspect of the Torah

(Gemara)

it speaks as the matter is in its simple and revealed sense;

and in the inner aspect

(Zohar)

it speaks as the matter is in the inner aspect of the matters,

in a level -

a more inner and elevated level.

Which is the difference between the term "Shechinah" that appears in the Gemara and the term "Ruach HaKodesh" that appears in the Zohar:

"Shechinah" is "so called because it dwells and is clothed within all worlds"

(as it states in the Tanya),

and in our context - a lower level in the indwelling of Divinity,

as this is in its simple and revealed sense;

and "Ruach HaKodesh",

the Holy Spirit,

is from the term holiness and separation,

and in our context - a more elevated level in the indwelling of Divinity,

as this is in the inner aspect of the matters.

So that accordingly - since in the Zohar and in the Gemara it speaks here about specific levels in the indwelling of Divinity

(in the Zohar about the indwelling of the Holy Spirit,

a more elevated level,

and in the Gemara about the indwelling of the Shechinah,

a lower level)

- one will understand the mediation between the commentary of the Zohar and the Gemara:

The Gemara and Zohar speak here about several levels in song and joy and the indwelling of the Shechinah and the Holy Spirit,

one above the other. And from the bottom upward:

First there is the lowest level, that is what the Gemara says "Mizmor LeDavid,

that he said song and afterwards the Shechinah rested upon him",

which speaks about the lowest level in the indwelling of the Shechinah,

As is understood from this that as an introduction to the indwelling of the Shechinah there must be the matter of song,

"for the Shechinah does not rest etc. except through a matter of joy of a mitzvah",

as the Gemara says,

from which it is understood that were it not for the matter of song, the matter of the indwelling of the Shechinah would not exist at all,

And as is understood from the verse that the Gemara brings upon this - "And now bring me a minstrel, and it came to pass when the minstrel played, that the hand of the Lord came upon him" - that before the song the Shechinah did not rest upon him at all

(and not that also before this the Shechinah rested upon him,

rather through the song he came to a more elevated level in the indwelling of the Shechinah),

and only through the song was the matter renewed that the Shechinah should rest upon him,

"and it came to pass when the minstrel played, that the hand of the Lord came upon him".

It is understood that the level in the indwelling of the Shechinah that is now renewed through the song - is the lowest level in the indwelling of the Shechinah. After -

After David merited the indwelling of the Shechinah

(through the introduction of the song beforehand)

- it is self-understood that he does not stop here and does not remain with this,

rather it is a certainty that the indwelling of the Shechinah that he received arouses in him the greatness of joy and brings out in him that he should afterwards say song and praises.

And all the more so and how much more so:

If before David had the indwelling of the Shechinah he said song - how much more so that after he received the indwelling of the Shechinah he says song and praises.

That this is the level that the Gemara says "LeDavid Mizmor,

the Shechinah rested upon him and afterwards he said a song" - that after he merited the resting of the Shechinah

(through the preparation of the song that preceded it),

this awakens him to say a song afterwards.

This means that at first it is "Mizmor LeDavid",

"that he said a song and afterwards the Shechinah rested upon him",

and the "LeDavid" then brings about "LeDavid Mizmor",

"that the Shechinah rested upon him and afterwards he said a song",

the resting of the Shechinah

(from "Mizmor LeDavid"),

brings about a higher level in "Mizmor",

which comes after "LeDavid".

And the song that comes after the Shechinah rested upon him

(i.e. the higher level ("LeDavid Mizmor") explained in the Gemara)

- then brings about further an even higher level in the resting of the Shechinah,

about which level the Gemara does not speak,

but only the Zohar,

which is what he says in the Zohar "LeDavid Mizmor,

that he said a song and afterwards the holy spirit rested upon him":

The intention here in "song" is that which comes after the resting of the Shechinah that is spoken of in the Gemara

(not the song and joy that come before the resting of the Shechinah entirely - the lower level in song that is spoken of in the Gemara),

i.e. the higher level in song that is spoken of in the Gemara;

and "afterwards the holy spirit rested upon him":

after he "said a song",

the higher level in song

(which comes after the resting of the Shechinah)

- upon him rests the aspect of the holy spirit,

which is higher than the aspect of the resting of the Shechinah that is spoken of in the Gemara

(the resting of the Shechinah that comes after the lower level in song,

the very lowest level in the resting of the Shechinah,

as above),

that relative to the level of the resting of the Shechinah that is spoken of in the Gemara

(the very lowest level in the resting of the Shechinah)

- the higher level in the resting of the Shechinah is called by the name "holy spirit",

this -

That is to say,

the Zohar begins to speak where the Gemara concludes.

And after the holy spirit rests upon him - he does not remain with this

(as above),

but this awakens him to an even higher level in song - "Mizmor LeDavid,

that the holy spirit rested upon him and afterwards he said a song".

And may it be His will that from the discourse in all these matters regarding the resting of the Shechinah and the holy spirit - one should speedily actually merit the revelation of prophecy in the future to come,

when it will be "and the glory of the L-rd shall be revealed, and all flesh together shall see etc.".

And the preparation for this revelation of prophecy in the future to come is connected with the matter of joy,

as explained in many places,

i.e. through the fact that all matters even in the present time are with joy,

until this is drawn down into this lowly world,

until children, life, and sustenance in abundance in a simple sense,

And through the fact that even in the time of exile one is occupied with the dissemination of Judaism in general and the dissemination of the wellsprings outward in particular,

Which has come to us through our leaders,

who "revealed His secret to His servants the prophets" - our leaders,

beginning from the Baal Shem Tov,

as is known what Rabbi Mendel Horodoker writes about him "he was one etc.",

and so on through our leaders after him until the holy and pure mouth of our master, my father-in-law, the Rebbe - for in all of them there was the resting of the Shechinah and the holy spirit etc.,

and in all of them one saw signs and wonders openly - and as explained in Tanya that the matter of "He included the attribute of mercy with it" upon which the existence of the world depends,

refers to "the revelation of G-dliness through the righteous and the signs and wonders that are in the Torah".

Until one merits the greatest sign and wonder - the true and complete redemption through our righteous Mashiach,

speedily in our days, literally.

The holy and pure mouth of our master, the Rebbe, may he live for many good days, turned to the children, may they live, and began to sing "We Want Mashiach Now".

Afterwards he said:

Those who need to make an after-blessing,

will certainly make an after-blessing.

He gave the foods to Rabbi M.Y., may he live.

After the afternoon prayer he began to sing "Take counsel and it shall be foiled etc.".