English translation — שיחת ש״פ תזו״מ. בדר״ח אייר ה׳תשמ״ב.

The day is Shabbat and Rosh Chodesh.

And according to the well-known teaching of the Baal Shem Tov that from everything a Jew hears he must derive a lesson in his service to his Creator.

And all the more so from a matter in Torah,

and all the more so in Torah itself

(in which in Torah and holiness itself there are many levels)

from the matter of Shabbat and Rosh Chodesh.

One could think:

When a miracle is shown to a person in a manner that can be pointed out etc. - it gives him a jolt;

But when a day of Shabbat and Rosh Chodesh comes - this is a matter of the natural order of the world,

the world follows its course:

There have already been Shabbat and Rosh Chodesh many times before and there will be many times after - so what is the great commotion?!

Therefore,

when a day that is Shabbat and Rosh Chodesh comes - for him it is of no consequence,

because for him the world follows its course!

Every Jew is presumed to be kosher, he certainly conducts himself according to the Shulchan Aruch,

and when Shabbat comes he conducts himself as one should on the day of Shabbat,

when Erev Rosh Chodesh comes he conducts himself as one should then,

when Rosh Chodesh comes he conducts himself as one should then - but this does not give him a jolt,

for him this is the world following its course:

There have already been Shabbat and Erev Rosh Chodesh and Rosh Chodesh for tens of years before and it will be so for tens of years after!

One tells him:

This is the opposite of the teaching of the Baal Shem Tov - the Baal Shem Tov says that everything a Jew sees or hears is by Divine Providence and he must learn from it in his service to his Creator,

without any distinction whether he sees or hears it for the first time or whether he has seen or heard it many times,

because each time it is by Divine Providence,

each time the One Above shows it to him:

That he sees it one time is because the One Above showed it to him and therefore he must learn from it,

and that he sees it a second time is because the One Above shows it to him a second time so that he should also learn from this time.

And if he does not utilize it, Heaven forbid,

he confuses the matter of "The Holy One, blessed be He, did not create anything in His world in vain",

and even more so - because here the One Above shows it to him specifically!

This is even in matters of the mundane,

even in the matters that happen with a person every single day,

all the more so in a matter connected to Torah - everything that a person sees or hears in Torah - the Baal Shem Tov says that he must learn from it in his service to his Creator,

until "the deed is the main thing".

The Jew asks:

What is the novelty in that the day is Shabbat and Rosh Chodesh - it is a matter of "they shall not cease":

Just as the natural order of the world is "they shall not cease" since after the flood,

so too Shabbat and Rosh Chodesh are part of the natural order of the world,

at least since after the giving of the Torah - it is a matter that "they shall not cease" - so what is there for him to be stirred by?!

And he is also a Jew who has also studied Chassidus - he argues that he has also learned this in Chassidus,

that there is the conduct of nature and there is miraculous conduct,

the month of Tishrei is connected with natural conduct and the month of Nissan is connected with miraculous conduct,

meaning that there is explicitly a difference between them!

The Baal Shem Tov tells him "Blow the shofar at the new moon",

that in truth there is no difference between a miracle and nature,

because nature is also a new thing,

the distinction between them is only that a miracle occurs only once and nature occurs more than once.

He argues:

This very thing, that a matter of nature does not affect him and does not give him a jolt

(unlike a miracle)

- is a matter of human nature

(therefore one must warn and say "Blow the shofar at the new moon";

the natural matters that happen with him every day do not affect him.

One tells him,

that the Alter Rebbe writes in his Siddur at its very beginning before "Modeh Ani",

that as soon as a person awakens from sleep he must know and remember that "Hashem stands over him",

that the One Above Himself stands near his bed,

near him and watches how he gets up!

What the Alter Rebbe writes in his Siddur,

which is a matter equal for every soul,

not like the Shulchan Aruch and the like,

but for everyone,

even the ignorant and minors etc.,

as soon as they are fit to say something in the Siddur - the Alter Rebbe tells them,

that as soon as he awakens from sleep he must know that "Hashem stands over him".

And knowing this comes without preparations and without contemplation - because this is said immediately when he gets up from sleep,

before he says "Modeh Ani" and before he washes "Negel Vasser".

That is, as soon as he awakens from sleep, every Jew must simply place upon himself that "Hashem stands over him",

that the One Above stands near him and watches over him.

And since this must also be with children and the like

(as above),

it is understood that this refers to [the fact that] Essence and Being stands near him,

because as explained in Torah Or, children and the like do not understand Sefirot etc.,

in "His attributes",

but with them it is simply "to Him and not to His attributes":

When one says to him the Holy One, blessed be He,

or Hashem,

or in the vernacular - the One Above - for him it simply means Essence and Being.

The Alter Rebbe

tells every Jew that when he awakens from sleep, Essence and Being stands in his room near his little bed,

and He stands there even before he awakens from sleep,

and watches how he awakens!

When one grasps this - it must give him the greatest jolt:

Essence and Being, Who conducts all matters in all worlds, has and conducts worlds and Gardens of Eden and tzaddikim, intermediates, and the small etc.,

He leaves all worlds etc., He leaves and comes to stand by him in his room near his bed and watches over him!

When one argues that he wants to see miracles - one answers him:

Foolish man! What more do you need than that the One Above Himself,

Essence and Being,

Who "In the beginning God created the heavens and the earth" and all their hosts,

leaves everything and comes to you in your room near your bed and watches how you get up!

There is no greater miracle than this! Because this is a thing completely contrary to intellect,

even contrary to the intellect of an animal!

One asks him - Are you a believer? He says - Yes! Certainly - he is of the "believers, children of believers". One asks him:

Do you believe that "In the beginning God created the heavens and the earth"? Certainly!

- You are told that the One Above leaves everything and comes to you in your room near your bed to watch how you awaken from sleep!

This must completely jolt him!

Regarding this, it is also understood in our matter:

When a special event occurs, that it is a day of Shabbat and Rosh Chodesh - a Jew must know that this is by Divine Providence,

the One Above Himself shows it to him so that he should learn from it,

and therefore this must give him a jolt.

He argues:

This is a matter of the natural order of the world which "they shall not cease",

the world follows its course:

This is not the first time that it is Shabbat and not the first time that it is Rosh Chodesh,

and this is not the last time they will be,

Shabbat has already been many times before,

and even Shabbat Rosh Chodesh occurs approximately every six months,

so what is Shabbat Rosh Chodesh?!

And as seen from the signs of the months that were inserted in the Siddur of the Alter Rebbe - which is of uncertain authorship,

that each Rosh Chodesh occurs on a day of the week one day of the week after the day of the week on which the previous Rosh Chodesh occurred. Accordingly, and in accordance with the differences that sometimes Rosh Chodesh is one day and sometimes two days, and also in accordance with the differences of the months of Cheshvan and Kislev - it turns out that Shabbat Rosh Chodesh occurs approximately every six months,

sometimes less and sometimes more.

So what is the commotion that today is Shabbat Rosh Chodesh?!

He indeed conducts himself on Shabbat and Rosh Chodesh as one should then according to the Shulchan Aruch,

to the extent that because it is Shabbat Rosh Chodesh there is a farbrengen then,

and he shows up there and sits there,

and he is pressed and he foregoes his honor,

and he hears what is spoken,

up to the main point in what is spoken - that there should be actual deed,

for the deed is the main thing - but he asks:

What is the great commotion in this,

there have already been before so many times Shabbat and Rosh Chodesh and Shabbat Rosh Chodesh?!

Therefore, that today is Shabbat Rosh Chodesh does not effect any movement in him,

instead of this effecting in him progress in his service - for him there is no progress at all!

Since he knows that "Hashem stands over him" he will conduct himself "properly", he will conduct himself according to what is written in the Kitzur Shulchan Aruch,

in the Shulchan Aruch etc. - but this does not give him a jolt - for him the world follows its course!

The Baal Shem Tov tells him - No! That today is Shabbat Rosh Chodesh is a special event that the One Above Himself shows you this time so that you should learn from it in your service! This must give you a jolt! And every time that the One Above shows you that it is holy Shabbat you must derive a special lesson,

because the One Above Himself comes and shows specifically you so that you should learn from it!

Where is it told to him that this is Shabbat Rosh Chodesh - it is not told to him by a hint and the like,

rather the Shulchan Aruch tells him:

In the Shulchan Aruch the law is stated,

that on Shabbat Rosh Chodesh one must say the Haftarah of "The heavens are My throne",

where it is stated simply "And it shall be, from new moon to its new moon and from Shabbat to its Shabbat" the matter of Shabbat Rosh Chodesh.

This Haftarah is said every time it is Shabbat Rosh Chodesh,

without any difference which Parsha is read that Shabbat. As is simply seen, Shabbat Rosh Chodesh can occur in many Parshiot,

and nevertheless one always says the same Haftarah of "new moon to its new moon etc. Shabbat to its Shabbat". This emphasizes the strong connection between the Haftarah and Shabbat Rosh Chodesh.

And one says the Haftarah

(not with one blessing, but)

with three blessings,

in which the Haftarah of Shabbat Rosh Chodesh emphasizes even more the matter of three blessings on the Haftarah than in other Haftarot,

because then the Haftarah is a special matter in itself

(not connected to the Parsha),

and on it one says three blessings

(unlike by other Haftarot which are connected to the Parsha - the three blessings on a Haftarah are connected to the Parsha).

And the recitation of the Haftarah must be in a manner,

both by the one saying it and by the listeners,

that not only does one hear what is said,

but one internalizes what is said,

and in our matter - that one internalizes the matter of "new moon to its new moon etc. Shabbat to its Shabbat",

the matter of Shabbat Rosh Chodesh,

and one internalizes it in a manner fitting the aforementioned teaching of the Baal Shem Tov,

that one learns from it in his service to his Creator.

The matter and lesson in service of Shabbat and Rosh Chodesh:

In the service of man, there are generally two modes of service:

Service in a manner of regular continual offerings,

the habitual service of the person,

which is the service learned from Shabbat. And service in a manner of renewal,

of "jumping",

out of his limitations and habitual service,

"Snatch and eat, snatch and drink",

which is the service learned from Rosh Chodesh.

In the order of the times of the year, these two services are represented in the month of Tishrei and in the month of Nissan:

In the month of Tishrei the service is primarily of regular continual offerings,

and in the month of Nissan the service is primarily of renewal. So too these services exist every day.

And generally, these two services are represented on the day of Shabbat and Rosh Chodesh:

On the day of Shabbat the service is primarily in a manner of regular continual offerings. There is also an addition and ascent in holiness then,

because in all matters of service there must be, in order, an addition and "one ascends in holiness",

but this is all within the service of regular continual offerings itself. And on Rosh Chodesh the service is primarily in a manner of renewal.

And the explanation of this:

The day of Shabbat is connected with the course of the sun:

When the sun rises and sets six times,

meaning that six days pass - then always comes the seventh day,

the day of Shabbat,

and the day of Shabbat is always the same ²⁴ hours.

Meaning that the day of Shabbat is a constant order without any changes in a manner of "they shall not cease",

just as the sun itself is "they shall not cease" and "I have not changed",

as explained in many places.

There are those who seek a pretext - they question what is said that the sun is in a manner of "I have not changed",

that there are no changes in it:

In the past, when one did not know what happens with the sun

(Heaven forbid),

one could say that there are no changes in the sun;

But nowadays, when human wisdom has increased,

one knows that there are changes in the sun!

One tells them:

It was known that there are changes in the sun,

"There is nothing new under the sun". And what was said that there are no changes in the sun - this is regarding the main matter of the sun,

whose main matter is stated simply in the Chumash "to give light upon the earth",

and in this there are no changes,

the sun always gives light upon the earth

(every day).

In the secondary matters that exist in the sun

(the heat of the sun and the like)

- there are changes;

but in the main matter of the sun,

"to give light upon the earth",

there are no changes. It is certain that even the secondary matters in the sun are connected to the main matter of the sun,

because everything is intentional and precise,

there is no random thing - but these are secondary matters.

And regarding the service of man in actual deed

(which is the entire purpose of the sun and all creations)

the matter of "to shine upon the earth" which is done by means of the sun is relevant,

as regarding the time of the Shema recitation it is relevant to know the beginning time of the Shema and the end time of the Shema,

which is connected to temporal hours,

when the sun has shone — in this there are no changes.

And the lesson from this in service is — the service of the perpetual offerings in their order,

service without changes.

Rosh Chodesh is connected with the course of the moon. For in the moon it is exactly the opposite of the sun — in the moon there are always changes:

every night of the month there is a change in the light of the moon relative to the previous night.

And regarding this too there are those who ask the question:

He who says that in the moon there are always changes — how is this according to how the moon works;

those who know, however, how the moon works,

know that the moon always receives light from the sun without any change,

and the difference each and every night in the light of the moon is only relative to us on earth.

One answers him regarding this:

Foolish one — that which the moon

(always)

receives light from the sun is not the main essence of the moon;

its main essence and existence is

(as it is written there in the Chumash)

"to shine upon the earth" and to be of benefit for a Jew in his service,

and in this there are always changes from night to night:

from Rosh Chodesh until the fifteenth of the month the light of the moon increases,

and from the fifteenth of the month until the end of the month its light decreases. The light of the moon is in a manner of changes and renewal.

Those who seek a pretext will ask about this:

It is written "day and night they shall not cease",

so also the moon

(which is one of the luminaries)

is "they shall not cease"?

Then the explanation of this is — according to what is explained in Chassidus that also in miracles there is an order and levels,

and in the language of the Gemara

(also brought in Rashi on the Torah),

that there is a "miracle within a miracle". And the simple explanation of this is,

that when there is a "miracle within a miracle", this does not nullify the first miracle,

rather also the first miracle remains a miracle.

That is, one might have thought that the first miracle becomes a matter of nature relative to the second miracle — the Gemara says it is not so,

rather it remains a miracle. It is just that in the miracles themselves there is a miracle and then there is a higher level of "miracle within a miracle",

but all this is in a manner of "they shall not cease".

The lesson from this

(from the matter of Rosh Chodesh connected with the moon)

— that service must be in a manner of renewal, always changes,

just as it is in the moon.

And the lesson from the moon is from both manners of changes in the moon:

that from Rosh Chodesh until the fifteenth of the month the light of the moon increases,

and from the fifteenth of the month until the end of the month its light decreases.

And this answers another question:

The purpose of the moon is indeed "to shine upon the earth"

(as above),

which the moon does in a manner that it does not change its function,

so this must be in a manner that the moon does not change its function,

it must always shine upon the earth

(only in this itself — always with changes)

— but in the second half of the month,

in the days before the molad at Rosh Chodesh, the moon does not shine upon the earth at all?!

Then the explanation of this is,

that this very thing that the moon is then not shining upon the earth

(in a physical sense)

is a matter of "to shine upon the earth" — to shine a lesson in service for a Jew on earth

(as will be explained).

And this too is part of its function "to shine upon the earth":

The explanation of this is not only that the moon shines upon the earth with a physical light so that a Jew can study his Torah by the light of the moon

(and similarly in other matters of holiness),

but also to shine upon the earth with a spiritual light in the service of man,

that he must learn from this that the moon does not shine with a physical light

(at the end of the month).

And the lesson from this

(that the moon does not shine with physical light,

and in general — from the fact that after the fifteenth of the month the light of the moon decreases) is:

When a Jew sees that the light of the moon is decreasing

(from the fifteenth of the month onward)

in its shining upon the earth,

in the world — a Jew must learn from this that then he must add more in having a new strengthening in his service to illuminate the world in order to also complete that which is lacking from the side of the moon.

That is:

Even after a Jew finds himself on the fifteenth of the month,

when "the moon stands in its fullness",

and in his service — that he serves in his service with perfect completeness,

what more can he seemingly do — he is told specifically then,

that since the light of the moon then begins to decrease in shining upon the earth

(with physical light)

— he must add in his service in order to complete the light that is lacking from the side of the moon.

And the lesson from the change of the light of the moon from Rosh Chodesh until the fifteenth of the month,

when the light of the moon increases:

Just as the moon continually shines more and more from day to day,

always ascending in illuminating the world — so too a Jew must continually shine more and more from day to day. Even if he performed his service in the most elevated manner on the previous day — when a new day comes he must add more in his light,

in a manner of renewal etc. each day.

And this is one of the lessons that a Jew must take out from that which he sees and hears that it is a day that is Shabbat and Rosh Chodesh:

From Shabbat

(connected with the sun)

one learns regarding doing the service of the perpetual offerings in their order,

service without changes.

Just as the matter of Shabbat is simply:

When six days pass, the seventh day comes automatically,

the day of Shabbat,

"sanctified and established".

But in this there must also be the service of man

(not only "sanctified and established")

the "making Shabbat" and "delighting in Shabbat",

and you shall call Shabbat a delight.

On the other hand — however, it is all part of an ordered service,

perpetual offerings in their order,

it must indeed be "we ascend in holiness",

and especially on the day of Shabbat relative to the preceding weekdays — but this is all part of an ordered service.

And from Rosh Chodesh

(connected with the moon)

one learns to do the service of "additional offerings according to their law",

service in a manner of renewal and constant changes.

And although also on Shabbat there is the matter of "additional offerings according to their law" — however, the innovation of Rosh Chodesh is,

that there is the matter of "additional offerings according to their law" on a weekday.

And although Rosh Chodesh is also not a workday,

however, regarding actual practice this is relevant only to women,

according to the custom of Israel.

And the main point is — that one should not only contemplate the sun and moon

(with which Shabbat and Rosh Chodesh are connected)

and the manner in which they shine — rather one should have the "merchandise" in actuality,

as discussed at length in the previous farbrengens,

And the "merchandise" must be "packaged"

(as known from the talk of my revered father-in-law, the Rebbe),

and "sold" — doing the service in all the details and sub-details,

Until one receives "profit" from "selling" the "merchandise" — that one has relief and expansion in the fulfillment of Torah and mitzvot,

until expansion simply in children, life, and ample sustenance,

Until there is expansion in the entire world — that the true and complete redemption comes,

that one goes out of exile,

"relief" also for the Divine Presence in exile,

that He goes out of exile,

And the true and complete redemption comes,

when there will be new miracles and also a new nature,

"the new heavens and the new earth".

And through an addition by each one in his service in quantity and quality — one adds more in the "I will hasten it" of the redemption,

as per the ruling of the Rambam that every Jew through his service can tip the scale for himself and the entire world to the side of merit and bring salvation and deliverance,

speedily in our days literally,

That Mashiach comes "now",

speedily in our days and in our time.

In addition to the aforementioned lesson from Shabbat and Rosh Chodesh as matters in themselves — there comes another lesson from the combination of both together,

that on this day both occur together — Shabbat Rosh Chodesh.

And the lesson

(from the combination of both together)

consists of two matters:

The matter that is learned from Rosh Chodesh how it affects the matter that is learned from Shabbat,

and the matter that is learned from Shabbat,

how it affects the matter that is learned from Rosh Chodesh.

The matter that is learned from Rosh Chodesh that affects the matter that is learned from Shabbat:

As discussed earlier, the matter that is learned from Shabbat is the service of the perpetual offerings in their order,

service in the usual manner,

not a matter of renewal.

One might then think that this service alone is sufficient — for it is not the explanation that on the day of Shabbat

(in service in the usual manner),

there are no ascents and changes,

rather certainly there are also ascents then,

for there is a principle in holiness and in service that there must be "we ascend in holiness".

And the matter of "we ascend in holiness" must indeed be in all matters that a person does each and every day,

not only in matters of Torah and mitzvot but also in his permissible matters,

for it must be "all your deeds shall be for the sake of Heaven" and "know Him in all your ways",

that all his matters should be connected with the Most High,

that is, that all matters become holiness — then the command of "we ascend in holiness" applies to this.

And as is understood from the law in the Shulchan Aruch,

that even regarding how tefillin and a tallit should lie in the tallit bag,

which is not a mitzvah,

only a custom — there is also an order of "we ascend in holiness".

Then certainly regarding the holy day of Shabbat there is the matter of "we ascend in holiness". For Shabbat has in it all these elevations,

until that it is the seventh day,

and "all sevenths are beloved". And to such an extent is the elevation of Shabbat relative to the other days that one makes a distinction between them,

"Who distinguishes...

between the seventh day and the six days of work",

similar to the distinction "between Israel and the nations".

So certainly on the day of Shabbat there is an elevation in the service of man. And even so, it is certainly true that one who is "a proper Shabbat observer" and "has done his work during the six days of work" — attains a higher level in the service of man.

One might then think that when he has the service in a manner of the perpetual offerings in their order

(which one learns from the day of Shabbat)

— all matters are in perfection and he needs nothing more,

for then he also has constant ascents and "we ascend in holiness".

Especially since he has also studied Chassidus and heard talks from my revered father-in-law, the Rebbe.

And even if afterwards this did not affect him — however, at the time

(when he heard it)

it did affect him,

whether he wanted it or not,

whether he was a chassid or a misnaged. So certainly there is no question that if he is connected and a chassid,

and consequently it affects him always — for "holiness does not move from its place,

and even at the time that the leg lies in the galosh" or in the "carpet".

He might then think that the service in order and gradation is sufficient — and what more is needed?!

One learns from the determination of this Shabbat — which is Shabbat Rosh Chodesh — that also on the day of Shabbat there is the matter of Rosh Chodesh, i.e.

(in service)

that also in the service of the perpetual offerings in their order there must be the matter of renewal.

One might then think that what was discussed above is a simple homily and hint,

and one might possibly refute it — but this is actually said every day in the Shema!

In the Shema it is said "with all your heart and with all your soul and with all your might",

where "with all your heart and with all your soul" is generally the service in a manner of order and gradation,

perpetual offerings in their order,

and "with all your might" is the service in a manner without limit,

renewal.

And here in the Shema one says both things together "with all your heart and with all your soul" — with "with all your might". And from this it is understood that there must simply be both manners together:

The "with all your heart and with all your soul",

service in order and gradation,

must be permeated with the "with all your might",

service in a manner of renewal.

For if "with all your heart and with all your soul" and "with all your might" were two separate matters and services,

one could have divided them and said one matter at one time of day and the other at another time of day — but one says both together every day in the Shema,

and not only once a day but every time one says the Shema during the day,

the regular Shema,

the short Shema,

the Shema on the bed — one says them each time both together,

for the service of "with all your heart and with all your soul" must be together and permeated with the service of "with all your might".

On the other hand, the lesson — that which is learned from Shabbat how it affects the matter that is learned from Rosh Chodesh:

When a Jew serves in a manner of renewal — he might then go completely out of bounds!

The matter of Shabbat comes into Rosh Chodesh and teaches that also in the service in a manner of renewal there must be service in order and gradation,

service without changes.

As was the service of Aharon the Kohen,

that "the praise of Aharon is that he did not change"

(as discussed many times at length):

Even though by Aharon there was the service of "when you raise up the lamps, toward the face of the menorah shall the seven lamps give light",

with all the elevations therein,

which is not only a matter of "we ascend in holiness" but "when you raise up the lamps",

and in a manner that "the flame rises by itself",

all of which is indeed the most elevated service,

above measure — nevertheless, by him this was in a manner that "he did not change" — it was always clothed in vessels,

in measure and limitation,

and in accordance with the Shulchan Aruch,

"the Shulchan Aruch of Aharon"

(as a Shulchan Aruch is applicable by Aharon),

and together with this it was with the entire enthusiasm.

And it is understood with what enthusiasm Aharon fulfilled this

And so too must it be in the service of each and every one:

When a Jew awakens, his service is in a manner of renewal.

Immediately when he rouses himself from sleep, he remembers that "Hashem stands over him" — he can think this immediately,

even before "Modeh Ani,"

before "Negel Vasser,"

before all matters — he will go running to learn Chassidus,

because he is told: how can one understand the Most High,

and the concept that "Hashem stands over him" is specifically through learning Chassidus!

He is told,

that first he must say "Modeh Ani," and then wash "Negel Vasser," and then say the eighteen blessings

(Birchos HaShachar),

and then make the blessings of the Torah,

and then recite from the Written Torah and a matter in Nigleh — and only then sit down to learn Chassidus!

That is,

that for each and every one, the service must be in a manner of renewal,

without limit,

"with all your might,"

the study of Chassidus must be of "Know the God of your father,"

specifically in a manner of "Know,"

with Daas,

which effects a connection

(Daas is the concept of connection)

with "the God of your father" —

but together with this, it must be with order.

And it is said precisely "each and every one,"

because they too are obligated in the commandments of faith in Hashem, the unity of Hashem, love of Hashem, and fear of Hashem,

and the Rambam writes "And what is the way to love Him and fear Him? At the time that a person contemplates..." the greatness of Hashem, etc.,

which is specifically through the study of Chassidus.

The above discussion is the lesson derived from the conjunction of Shabbos and Rosh Chodesh together,

as each one affects the other:

service in the manner of "temidin kesidran" and service in the manner of renewal must be connected with each other.

In truth, a person's service must be in such a manner at all times;

but a person desires specifically a matter of novelty,

and specifically that which takes him and gives him a jolt — therefore, from time to time comes the fixed occurrence

(in this year)

that Shabbos and Rosh Chodesh come together on one day, at which time this is emphasized,

in order to remind him of this and enliven him.

But the intention is,

that one should derive from this a lesson for all times. And therefore, one must derive the lesson from this Shabbos Rosh Chodesh and bring it into practice with special vigor,

knowing that this gives strength for service in such a manner at all times.

May it be His will that from the matter as it now stands in speech, it should come down into actuality,

until one will not need to come to the Written Torah,

Tanach and Chassidus in order to know about the Most High — rather it will be "and the glory of Hashem shall be revealed, and all flesh together shall see,"

that they will see G‑dliness with physical sight,

in the true and complete redemption through our righteous Moshiach,

speedily in our days, literally, and in the near future.

Correction of error

In the first talk

(private, unedited draft)

p. 2

(section 5)

In the place of "and one says" it says "and one says" of the Haftarah "and in the place of"

(not connected, printed:

three blessings,

and it should read:

several blessings.

In the place of "the Haftaros,"

printed:

three blessings,

and it should read:

blessings.