English translation — בס"ד. שיחת יום ב' דראש השנה ה'תשמ"ג.

His Holy Majesty, the Rebbe, may he live for many good days, Amen, sanctified his holy hands for the meal.

He commanded to play a melody of three movements

(of the Baal Shem Tov,

the Maggid and the Alter Rebbe).

A melody of the Alter Rebbe

(Avinu Malkeinu).

A melody of the Mitteler Rebbe. A melody of the Tzemach Tzedek.

A melody of the Rebbe Maharash.

A melody of the Rebbe

(the Rebbe Rashab) may his soul rest in peace.

The Beinoni. Atah Bechartanu.

Afterwards he said:

Since the beginning of this year is a Rosh Hashanah that falls on Shabbat,

which is connected with what is written¹ "And on your joyous days and on your festivals etc.",

as he interprets in Sifrei on the verse "And on your joyous days –

these are Shabbatot." And although we say "And on your joyous days and on your festivals etc." in the prayers of all Rosh Hashanah,

it is understood that this is even more emphasized in a Rosh Hashanah that falls on Shabbat

(as in this year),

when there is emphasized and revealed the "And on your joyous days, these are Shabbatot" –

Therefore it is fitting that in continuation of the melodies that were sung earlier,

the "And on your joyous days and on your festivals etc." should also be rendered in a melody.

For a melody is the quill of the heart². And regarding this melody with the words "And on your joyous days etc." there is also the advantage of the quill of the intellect and the quill of the letters,

since the melody is with the letters of speech.

And they sang "And on your joyous days and on your festivals etc.".

There is a special matter in this year,

the year 5743 –

this is the hundredth year from the histalkus-hilula of the Rebbe Maharash³.

And it is known the holy letter of the Alter Rebbe⁴ regarding the matter of histalkus-hilula

(of a tzaddik),

and at greater length in his second letter

(continuing this)⁵,

that on this day "all the toil of man that his soul toiled in his life" is elevated upward until its root. And as indicated regarding this

(in other places)

references to the discourses of Lag BaOmer⁶,

where it speaks in connection with the histalkus-hilula of Rabbi Shimon bar Yochai,

that on the day of histalkus all his service is elevated upward to its root.

And from that most elevated place

(in its root)

it is drawn down and revealed "from above to below" until the lowest level,

until this is "He who works salvations in the midst of the land"⁷.

And in this matter that it is "He who works salvations in the midst of the land",

we also see both extremes,

that it is drawn from the most elevated place,

and from there it is drawn down to the lowest level:

The term "works" indicates in action itself –

actual action,

in the lowest manner. And this is "works in the midst of the land",

the lowest of the low.

And what is "works in the midst of the land" –

it is "salvations"

("He who works salvations in the midst of the land"),

for "salvation" indicates a drawing down from a most elevated place. When one wants to say that rescue is drawn from above in a most elevated manner –

one calls it a salvation. And "salvation" is the aspect of Sha⁸,

with all the interpretations thereof,

until the interpretation that it refers to "the King's delight in His very Essence"⁹,

which is a most elevated level.

And as is known what the Tzemach Tzedek writes⁹ on the phrase;

"the King's delight in His very Essence" that "the Baal HaTanya is not mentioned regarding this at all",

but this is stated in another book. And it can be said that this is similar to what is explained¹⁰ regarding a matter that is not written in the Written Torah but in the Oral Torah,

that in this there is a more elevated superiority.

And this is also connected with Rosh Hashanah

(and with the matter of Torah),

as the Tzemach Tzedek connects in that maamar¹¹ which was reviewed on Erev Rosh Hashanah¹² the matter of "the King's delight in His very Essence" with "I, Your Torah, delighted me"¹³,

the aspect of the source of all delights,

and this is also the level of the shofar blast on Rosh Hashanah etc.,

as explained there.

So here we have both extremes:

on the day of histalkus-hilula it is drawn from the most elevated place and this is drawn down to the lowest level –

"He who works salvations in the midst of the land".

Now is a time when it is an opportune time that one must arrive at the matter of "He who works salvations in the midst of the land". Therefore now the elevation that comes in this year when it is the hundredth year from the histalkus-hilula of the Rebbe Maharash is particularly relevant.

Because through the general matter of the histalkus-hilula of the Rebbe Maharash,

whose toil "that his soul toiled in his life" was connected with the conduct in the manner of "from the outset, go over",

as is known

(as my revered father-in-law, the Rebbe, the Nasi of our generation, transmitted)¹⁴.

For also in the manner of conduct of "from the outset, go over" there are these two extremes,

that it is drawn from the most elevated place,

and from there it is drawn down to the lowest level:

The very manner of conduct of "from the outset, go over" is entirely beyond measure and limitation. As the saying of the Rebbe Maharash,

that the world says that if one cannot go under, one must go over,

and I say that one must from the outset go over.

That is, it is from the outset a conduct in a manner that is beyond measure and limitation.

To the extent that in this manner of conduct

(of from the outset, go over)

no interpretations, explanations, or elucidations are applicable;

it is from the outset, go over. And consequently, in this there is also no matter of the advantage of light because previously there was the opposite of light,

and the advantage of wisdom because previously there was the opposite of wisdom –

rather it is from the outset, go over.

And on the other hand –

the manner of conduct of from the outset, go over,

comes down to the lowest level in the world in a simple manner.

And in general, the conduct was likewise by all our Rebbes, our Nesiim.

The Rebbe Maharash and his manner of conduct of from the outset, go over is relevant to all Nesiim of Chassidus,

each of whom fills the place of the previous one. Beginning from the Baal Shem Tov,

the beginning of the Nesiim of general Chassidus –

as is known what my revered father-in-law, the Rebbe, related¹⁵ that by the grandfather,

i.e., the Rebbe Maharash,

there was a Baal Shem Tov-like conduct.

And likewise my revered father-in-law, the Rebbe, the Nasi of our generation, was similar to the Rebbe Maharash –

as is known the story

(about which my revered father-in-law, the Rebbe, himself testified),

that when my revered father-in-law, the Rebbe, was in our holy land in Jerusalem, the holy city,

a Jew entered to him,

who was still in the time of the Rebbe Maharash,

and as soon as he entered to my revered father-in-law, the Rebbe...

first of all, a matter...

he fainted. Afterwards they asked him what brought on the fainting,

he explained that when he entered and saw the face of my revered father-in-law, the Rebbe –

he saw...

the Rebbe Maharash!...

From this we see the connection between my revered father-in-law, the Rebbe, the Nasi of our generation, and the Rebbe Maharash,

to the extent that when that one entered to my revered father-in-law, the Rebbe, immediately from the very sight of him

(seeing),

before he said or asked anything,

before the matter of hearing –

he saw in a simple manner the Rebbe Maharash.

And just as by the Rebbe Maharash there was the conduct in the manner of from the outset, go over,

both extremes together,

that it is a conduct in the most elevated manner and this comes down to the world in a simple manner –

so too was it by the Baal Shem Tov and by my revered father-in-law, the Rebbe:

In the conduct of the Baal Shem Tov:

It is known that the Baal Shem Tov would learn with children in a simple manner¹⁶. And together with this there was by him a Baal Shem Tov-like conduct,

and in physical matters –

both extremes together.

In the teachings of the Baal Shem Tov:

We find in Chabad Chassidus¹⁷ that they are precise in a word from the teachings of the Baal Shem Tov or in a change of a word as it was written by his students,

and from this they build an entire matter and reveal the advantage of light and the advantage of wisdom in the teachings of Chassidus itself,

and from this becomes a matter of secrets of Torah until the deepest secrets.

And likewise by my revered father-in-law, the Rebbe:

My revered father-in-law, the Rebbe, was in imprisonment. And there itself he conducted himself with a Baal Shem Tov-like conduct,

as is known the stories about this.

And likewise we see how my revered father-in-law, the Rebbe, occupied himself with the education of young children. To the extent that it is known that he once wrote the alphabet on a postcard. And together with this there was by him the revelation of the deepest secrets. And not as two matters –

simple alphabet and deepest secrets,

but rather they become one thing.

From the fact that thus –

both extremes together –

was the conduct by the Baal Shem Tov,

the Rebbe Maharash and my revered father-in-law, the Rebbe, the Nasi of our generation –

reveals that so too was it by all our Rebbes, our Nesiim,

each of whom is a successor one to the other until the Baal Shem Tov.

And therefore it is understood,

that through connecting the beginning of this year

(Rosh Hashanah)

with the seven,

eight melodies of our Rebbes, our Nesiim,

beginning with a melody of the Baal Shem Tov until that of my revered father-in-law, the Rebbe, the Nasi of our generation and of the Rebbe Maharash and of the other Rebbes, our Nesiim –

it opens the matter

(which one must especially now arrive at)

of "He who works salvations in the midst of the land" –

that salvations,

from the highest above,

are worked in the midst of the land,

the lowest of the low.

And at the time when it becomes the hundredth year from the histalkus-hilula of the Rebbe Maharash,

whose essence was from the outset, go over

(as above) –

the matter of "He who works salvations in the midst of the land" is,

and that all matters are opened in the manner of from the outset, go over –

with greater strength and vigor.

And as is known the elevation in a hundred years,

which is the perfection of all matters,

as explained in the discourses that elucidate the matter of a hundred years and the matter of a hundred in general. And since the words

(and all matters of)

tzaddikim endure forever,

it is understood that in this year

(which becomes the hundredth year from the histalkus-hilula of the Rebbe Maharash)

his mazal prevails.

And similarly the matter of a mitzvah regarding which one is more careful¹⁸. As explained about this,

that a person must fulfill all 613 mitzvos,

but there is a mitzvah regarding which one is more careful,

which is the gate through which all his mitzvos ascend upward.

And in this there are also both extremes as above:

On one hand, the mitzvah regarding which one is more careful is only one mitzvah of the 613 mitzvos,

and he must fulfill the other 612 mitzvos with vigor;

together with this, this one mitzvah is the gate through which all his mitzvos ascend,

to the extent that through this one mitzvah they become –

one thing,

which ascends through one gate.

And this has a special connection specifically with Rosh Hashanah –

because also on Rosh Hashanah there are these two extremes:

The sound of the shofar on Rosh Hashanah is a simple sound.

That is, it is a sound –

but in the sound itself it is simple.

And likewise in time:

Rosh Hashanah is a day in the year –

but a day that includes within itself all the days of the year,

because it is Rosh Hashanah.

And likewise regarding Jews on Rosh Hashanah:

On the day of Rosh Hashanah it is written "You are standing today, all of you etc."¹⁹,

where he then enumerates the ten categories among Jews²⁰.

That is, on Rosh Hashanah all ten categories of Jews stand "all of you" as one,

"to pass into the covenant of Hashem your God"²¹,

they become one thing with the Most High.

From all the above –

that there are both extremes together in Torah,

in mitzvos,

in the conduct of the Nesiim,

in blessings etc. –

it is understood,

that now the matter of "He who works salvations in the midst of the land" is opened in the manner of from the outset, go over,

that it is drawn from the most elevated place to the lowest level.

And especially after the determination of this year –

that it was a Rosh Hashanah that falls on Shabbat. For regarding Shabbat, its essence is also from the outset, go over:

Shabbat is the aspect of holiness, a word in itself²²,

and on Shabbat "there is no sadness in it"²³,

and at that time "all your work is done"²⁴ and one does all matters from within delight.

That is, on the day of Shabbat the conduct is in the manner of from the outset, go over:

On the day of Shabbat it is from the outset above all matters,

holiness, a word in itself,

and a Jew has at that time the matters that he needs,

and they are called his,

only he receives them in a manner of from the outset, go over –

without work and toil,

only from within delight,

because all your work is done.

To the extent that a Jew draws down delight on Shabbat,

"delighting in the Shabbat"²⁵,

"and you shall call the Shabbat a delight"²⁶.

And regarding practical application:

"He who works salvations in the midst of the land" is opened for each and every one in all his matters,

that he receives all matters in a manner of from the outset, go over,

entirely beyond measure and limitation

(both extremes together –

it is drawn from the outset, go over,

and this is drawn down).

To the extent that it is also drawn in the world –

that arrangements are made in kingdoms. As is known the story²⁷

(as was also spoken about in the previous farbrengen²⁸)

that on Rosh Hashanah arrangements were made in the kingdoms.

And this was spoken about a mighty kingdom,

regarding which it is said that being in the time of exile a Jew must pray for the welfare of the kingdom²⁹,

and he must give appropriate honor in matters that do not at all affect Judaism or even matters that are a preparation and qualification for Judaism;

But regarding matters that affect Judaism or even matters that are a preparation and qualification for Judaism –

a Jew must stand with all strength.

That is, even matters that are analogous to preparation for a mitzvah,

as the Gemara³⁰ explains the interpretation of preparation for a mitzvah that "they cut trees to make charcoal to make iron" for a knife for circumcision on Shabbat,

in order that the matter of circumcision be opened,

"and Hashem your God will circumcise your heart and the heart of your seed"³¹,

the trees are a preparation for a mitzvah,

and Rabbi Eliezer HaGadol rules³⁰ that this is a part of the mitzvah,

as has been spoken many times³² how this is relevant to halacha in other matters –

similarly, matters analogous to such a preparation for a mitzvah in matters of Judaism,

a Jew must stand upon them with full strength.

So in all these matters,

including and beginning from all the kingdoms of the world –

arrangements are made there,

as above.

And in a manner of from the outset, go over. One does not contend that there is an opposing rationale,

and from this comes the advantage of light and the advantage of wisdom –

rather it is from the outset, go over,

there are no opposing rationales,

it is from the outset good, seen and revealed in all necessary matters.

And in addition to this that thus it is opened in general matters in the time of exile,

so too is it opened regarding the essential matters in the service of man in the time of exile –

regarding the study of Torah and the fulfillment of mitzvos,

including the mitzvah of spreading Torah and Judaism,

that this is opened in a manner that is beyond measure and limitation,

Since this is connected to the "great principle of the Torah"³³ –

"Love your fellow as yourself"³⁴,

to the point that it effects a unity among all Jews,

which is connected with that "He is the Father of all of them"³⁵,

that it is "You are standing today, all of you",

"as one unit, like one man"³⁶ literally

(as above). –

And into this is drawn down

(from above to above)

into below to below,

as discussed above –

that in addition to what becomes so in spiritual matters,

in the study of Torah and fulfillment of commandments,

it is also drawn down in a manner that is above measure and limitation, into children, life, sustenance, prosperity, and in all prosperity,

and in a manner of "from the outset, over",

in a manner of delight,

and one need not have toils for this,

no more than a touch with His little finger, so that it should also be a delight that he has earned and that has become his.

And this is actualized in actual deed,

beginning already from Rosh HaShanah,

when then, in addition to being written, they are also sealed immediately

(as the expression states about this)³⁷,

and in the book of the righteous³⁷. And the Gemara

(the Oral Torah)

adds further to the language of the verse³⁸,

where it only says "righteous" –

that it is "the book of the completely righteous".

And as said,

this is actualized immediately on Rosh HaShanah.

And all the more so when one comes from Rosh HaShanah –

then surely there is here the "Worker of salvations in the midst of the land" and in a manner of "from the outset, over",

in all the details mentioned,

and one may add many more such things.

Beginning from the most essential matter –

the true and complete redemption through our righteous Mashiach,

may he come and redeem us and lead us upright to our land,

in a manner of "Worker of salvations in the midst of the land",

"from the outset, over",

"With our young ones, with our elders, etc., with our sons, with our daughters"³⁹,

all stand "to pass into the covenant of Hashem your God",

all stand "all of you" as one, in a manner of "standing",

And one takes the Land of Israel to its borders,

also out of delight,

and includes also "Hashem your God will expand your border"⁴⁰,

and this also comes together with immediately,

And immediate redemption,

together with immediately "Hashem your God will expand your border",

And simply, below the level of a handbreadth,

"and eternal joy upon their heads"⁴¹.

He instructed to play the melody "Lechatchila Ariber".

He instructed to play a melody and said a maamar beginning "Adon Olam etc."

It is known what my revered father-in-law, the Rebbe, related⁴², that every Rosh HaShanah his father would take upon himself a new caution,

a new matter

(as the expression in this is as it states in the notes,

which have already been printed).

That in general, for people of our stature, one must say "without a vow" regarding every matter one takes upon oneself,

all the more so regarding a matter that one takes upon oneself on Rosh HaShanah –

But when one, from the outset, makes it conditional on the annulment of vows on Erev Rosh HaShanah,

and one says from the outset "without a vow" –

then it is fitting,

or it is a blessing, to take upon oneself on Rosh HaShanah a new matter.

Only, as said,

with the condition that this is without a vow,

so that if, for whatever reason, one does not fulfill it,

even intentionally –

it is not a matter of intentional or unintentional, and not a failure,

and nothing is lacking. It is only a matter that one took upon oneself from the outset.

And this is similar to the matter of "joining for good" that exists in several matters⁴³.

Since it is Rosh HaShanah –

one also wishes to mention regarding the daily study schedules of Chumash, Tehillim, Tanya.

And also regarding the "Keren HaShanah" (fund for the year),

since the year has already begun.

And this also –

in a manner of "without a vow".

And the details in these matters are already known –

they will not be repeated.

Here is also the place to mention a general matter –

that every Jew should receive a letter in one of the general Torah scrolls. For this will add even more perfection to all Jews who already have letters in a Torah scroll.

One does not mean to say that without the letter of this Jew

(who will now receive a letter)

something would be lacking, Heaven forbid, in the others or in him –

but certainly this adds even more perfection.

And this is similar to the matter of "joining for good".

And this very thing, that another Jew receives a letter in a general Torah scroll, can be in several ways,

and in several Torah scrolls,

with several explanations and several commentaries on this. And now is not the time for discussion on this.

It is a certain thing that every Torah scroll is kosher with the letters that are in it,

even though we say that we are not expert in missing and extra letters⁴⁴,

from which it is understood that even if it is missing or extra

(due to the fact that we are not expert)

it is a kosher Torah scroll. As was discussed once regarding these matters.

But on the other hand, regarding our matter –

one can always add even more perfection in this.

And therefore one arouses and encourages that one should endeavor to enroll additional Jews in the general Torah scrolls.

And even if one's own perfection is assured,

because one comes from Rosh HaShanah,

when there was being written and sealed immediately in the book of the completely righteous –

one can nevertheless always attain a higher level through the fact that one will join another Jew in one of the general Torah scrolls.

As one finds several examples and matters regarding this –

that there is a matter that is kosher and mehudar,

and there is a hiddur from the hiddur,

mehadrin min hamehadrin.

And this is similar to how it is also regarding the aforementioned conduct of the Rebbe, of blessed memory,

that every Rosh HaShanah he would take upon himself a new conduct and the like:

Even though also on the previous Rosh HaShanah he fulfilled all matters with vigor,

and he took upon himself a hiddur and caution in positive commandments and negative commandments,

and all matters were with him at the ultimate perfection,

as understood –

nevertheless, when the subsequent Rosh HaShanah came, he added upon the addition of the previous year and two years prior and many years prior.

Similarly, one should mention many other matters,

which presumably one knows about on one's own. So "give to the wise and he will become wiser"⁴⁵, one should remind oneself about them. And the main thing –

to bring them down into action⁴⁶.

And then one has brought down all matters into actual deed.

And as said,

not to take upon oneself the matters in a conditional way, Heaven forbid;

But on the other hand, one is surely always fulfilling,

since there was a good writing and sealing,

and being written and sealed immediately in the book of the completely righteous –

but one can nevertheless always reach higher and higher,

until the level of "I want nothing etc., I want nothing more than You Yourself"

(as the Alter Rebbe said)⁴⁷,

to which every "I" can come closer,

until actualizing this matter.

And when one will do all these matters out of joy and goodness of heart,

and with a great joy

(as my revered father-in-law, the Rebbe, says in his continuation⁴⁸) –

then one will have success in this, even in a manner that is above measure and limitation,

because joy breaks through boundaries⁴⁹.

And especially since the beginning of this year is a Shabbat day,

when then "all your work is done",

there is no work,

only delight,

and all things become his in a manner of delight,

and below ten handbreadths, in all the matters mentioned.

Therefore one will also conclude,

as usual,

with singing that we want Mashiach "now",

and specifically in the vernacular, in order to bring out openly in this world the "and every creature shall know that You have wrought it"⁵⁰.

And afterwards sing the melody "Niet niet –

Nikava".

The Rebbe shlita began to sing "We want Mashiach now". He instructed to play a preparatory melody. The melody of the Alter Rebbe

(the fourth stanza –

three times).

Nie zhuritsy khlaptsy. Niet niet nikava.

Afterwards he said:

Just as in all matters one must have the "from the outset, over"

(as mentioned above) –

one should conclude with this melody.

And they played the melody "Lechatchila Ariber".

Afterwards he said:

Just as one now passes from the service of Rosh HaShanah into the service of the year itself –

may it be "For with joy you shall go out, and in peace you shall be led etc."⁵³,

Until the "For with joy you shall go out" from exile,

and "in peace you shall be led" to our holy land,

"a land which etc., the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁵⁴,

and in a manner of "a great congregation shall return here"⁵⁵,

and in a manner of "they shall go out with great substance"⁵⁶,

a great substance of Torah and commandments,

and together with this, great substance simply, in its plain sense,

and in a manner of below ten handbreadths,

and this very thing –

in a manner of "I will come with the clouds of heaven"⁵⁷,

in a manner of "I will hasten it"⁵⁸ in all matters and in all details.

He recited the Grace After Meals.

Afterwards he gave the challah and water to R. M.Y. shlita.

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

Before his departure, he began to sing "For with joy you shall go out etc."