English translation — שיחת ש"פ האזינו, שבת שובה ה'תשד"מ - התוועדות ב' (המשך ליום ב' דר"ה)

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

Regarding Rosh Hashanah and all its matters, it is said¹ "This day is the beginning of Your works, a remembrance of the first day."

That is, Rosh Hashanah is a remembrance of what was in the act of Creation for the first time.

Regarding the first Shabbat of Creation, it is stated in the Midrash² that "for thirty-six hours that light served"

[the "light that was created on the first day" which "a person could see and gaze with it from one end of the world to the other"]

"twelve

(hours)

of the eve of Shabbat,

and twelve of the night of Shabbat and twelve of Shabbat." And therefore it is not written regarding Shabbat "and there was evening"

(as it is written regarding the other days of Creation,

"and there was evening (and there was morning)"),

because "darkness did not serve with it."³

That is, from the first Rosh Hashanah,

which was on the sixth day of Creation,

that light shone for thirty-six consecutive hours until after Shabbat following Rosh Hashanah,

which totals thirty-six hours:

twelve hours of the first Rosh Hashanah

(eve of Shabbat),

twelve hours of the night of Shabbat,

and twelve hours of Shabbat.

And since "these days are remembered and fulfilled,"⁴

and especially regarding Rosh Hashanah,

which is called "the day of remembrance"

(as it is said in prayer,

in the Grace After Meals of Rosh Hashanah,

and in the blessing for lighting candles of Rosh Hashanah,

according to the ruling of Chabad,⁵

as discussed many times⁶),

that is, Rosh Hashanah is "a remembrance of the first day" –

it is understood from this,

that on every Rosh Hashanah the matter that was on the first Rosh Hashanah is repeated,

that "for thirty-six hours that light served."

And especially in the determination of this year when Rosh Hashanah fell on the fifth day and the sixth day,

and both days of Rosh Hashanah are indeed "a single extended day,"

as the Alter Rebbe elaborates at great length in the Shulchan Aruch,

[It is known the addition of the Alter Rebbe's Shulchan Aruch on the Shulchan Aruch of the Beit Yosef:

The Beit Yosef in his Shulchan Aruch writes many laws concisely and without reasons,

because he relied on his commentary Beit Yosef on the Tur.⁸

However, the Alter Rebbe in his Shulchan Aruch is more elaborate and also adds the reasons for the laws, etc.⁹. Thus, in the law regarding "a single extended day" of Rosh Hashanah, he elaborates with very great length.]

That although Rosh Hashanah is now always two days,

and even in the time when they would sanctify based on sighting "they would sometimes make it two days,"¹⁰

and especially according to what is explained in Kabbalah¹¹ that Rosh Hashanah must specifically be two days,

because it is connected with two levels in the judgments

(each day one level),

the external and internal aspects of judgment, etc., with all the distinctions between them –

nevertheless, both days of Rosh Hashanah "are considered as one long day and one holiness, etc."¹². Therefore, one needs to have a new fruit and a new garment, etc., in order to be able to recite the blessing of Shehecheyanu on the second twenty-four-hour period of Rosh Hashanah.

And since both days of Rosh Hashanah are "a single extended day,"

it follows that in this year when Rosh Hashanah falls on the fifth day and the sixth day,

this is analogous and similar to the first Rosh Hashanah which was on the sixth day. And just as on the first Rosh Hashanah "for thirty-six hours that light served,"

until after Shabbat –

so too this repeats itself now,

that during the thirty-six hours of Rosh Hashanah

(which is a single extended day)

until after Shabbat, "that light served."

And from this is understood the greatness of the elevation in this. And especially according to what was said that "that light" which served for thirty-six hours was the "light that was created on the first day" which "a person could see and gaze with it from one end of the world to the other."

That is, according to this opinion, the light that was created on the first day was not hidden, Heaven forbid, before the creation of man,

but rather after the day of Shabbat,

because "for thirty-six hours

(from the sixth day and the day of Shabbat)

that light served."

[And based on this it is understood that the meaning of "a person could see and gaze with it from one end of the world to the other" is literal,

that Adam the first man saw and gazed with this light "from one end of the world to the other."]

And accordingly, the meaning of what is said that "for thirty-six hours that light served"

(at first glance, the light that was created on the first day was already present from the first day and all the days until the sixth day,

so why is it said that only "for thirty-six hours that light served"?) –

is that on all the days until the sixth day there was an interruption in that light,

due to the fact that "and there was evening,"

but on the sixth day "for thirty-six hours that light served" until after Shabbat without any interruption,

because regarding

(the night of)

Shabbat it is not written "and there was evening."

It follows that at this time –

the sixth day and the Sabbath day,

when then were the "thirty-six hours that the light served" –

there was a most elevated matter:

it illuminated

(without interruption)

the light that was created on the first day, which "a person could see with it from one end of the world to the other."

And as explained in Chassidus¹³ the explanation of "from one end of the world to the other"

(for ostensibly it should have said "from the beginning of the world to its end") –

from the end of the hidden world to the end of the revealed world.

That is, in all worlds

(not only in one world).

And since on Rosh HaShanah "these days are remembered and performed,"

and as emphasized even more in Rosh HaShanah itself –

"the day of remembrance" –

this repeats itself every Rosh HaShanah,

and especially when Rosh HaShanah falls on the same arrangement as it was the first time

(as above).

And as discussed many times, that although this is seen with emphasis in the arrangement of this year,

from this there is a lesson for all years

(even when the arrangement of Rosh HaShanah is in a different manner),

only that in this year it is with emphasis and revelation.

Just as there is the above-mentioned advantage in Rosh HaShanah in the arrangement of this year

(that it is on the fifth day and the sixth day) –

there are additional advantages in Rosh HaShanah in the arrangement of this year,

beyond what has already been written and printed.¹⁴

And among them:

In addition to the above-mentioned emphasis on the content of Rosh HaShanah in the arrangement of this year

(that since Rosh HaShanah is on the fifth day and the sixth day, the matter of the "thirty-six hours that the light served" which was in the first Rosh HaShanah is emphasized and revealed) –

there is an additional emphasis on the content of Rosh HaShanah in the "Song of the Day" of the fifth day and the sixth day

(according to the arrangement of Rosh HaShanah in this year).

And as discussed many times, that just as every created being sings praise to the Most High,

as it states in Perek Shirah,¹⁵

so too there is the "Song of the Day,"

the song of each and every day:¹⁶

In the Song of the Day of the fifth day

(the first day of Rosh HaShanah in this year)

we say "Blow the shofar at the new moon, at the covered time for our festival day."¹⁷ And here one sees simply the connection and emphasis on Rosh HaShanah.

So too in the Song of the Day of the sixth day

(the second twenty-four-hour period of Rosh HaShanah in this year)

we say "Hashem reigns, He is clothed with majesty."¹⁸ And its simple content is¹⁹

that a person coronates the Most High as King –

the content of "Coronate Me over you"²⁰ on Rosh HaShanah.

So too there is an additional emphasis in the content of the matter of Rosh HaShanah in the weekly Torah portion of Rosh HaShanah in this year,

as is known from the teaching of the Alter Rebbe²¹ that one must live with the time,

with the weekly portion that is read and studied at that time.

In this year we lived on Rosh HaShanah with the portion of Haazinu. It states in the portion²² "Remember the days of old, etc.,"

and if one does not have perfect memory oneself, the advice is "Ask your father and he will tell you, your elders and they will say to you." And this is simply the content of Rosh HaShanah as "the day of remembrance,"

"remembrance of the first day."

And regarding this, the general content of remembrance is emphasized in the general Song of Haazinu –

as it is written²³ in connection with the Song of Haazinu "And now, write for yourselves this song and teach it to the children of Israel; place it in their mouths, so that this song may be for Me a witness among the children of Israel, etc. this song shall testify before them as a witness, for it shall not be forgotten from the mouth of his descendants."

Another emphasis on Rosh HaShanah in the portion of Haazinu:

The Song of Haazinu begins with "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth." And this speaks of having appointed heaven and earth as witnesses to what is now said to the Jewish people. As he says earlier in the verse²⁴ "And I will call heaven and earth to witness against them." "I call heaven and earth to witness against you this day,"²⁵

because heaven and earth are "enduring witnesses."²⁶

And the matter of testimony in its perfection applies specifically in a court,

at the time of judgment,

because what witnesses say before they come to court, they can retract,

consequently the testimony is not so strong,

or not testimony at all,

but unlike testimony in court, which is "once he has testified, he cannot retract and testify again."²⁷

It follows that the matter of the testimony of heaven and earth in the portion of Haazinu

("Give ear, O heavens, etc., and let the earth hear, etc.")

is connected to a judgment. And this is the content of Rosh HaShanah –

the day of judgment.

Another emphasis in the arrangement of this year on Rosh HaShanah is from the fact that the new year is a leap year

(as already mentioned earlier briefly and by way of a hint):

On the first Rosh Hashanah

(the sixth day of Creation)

man was created. It states in the Midrash²⁸

(and Rashi explains it²⁸*)

that the Supreme One created the world in a manner of "which God created to do²⁹ –

to rectify",

that man should bring rectification and perfection into all matters of the world.

That is to say, although "the world was created in its fullness"³⁰,

as it is written³¹ "These are the generations of the heavens and the earth when they were created",

"generations" is written deficiently³²,

to the extent that the creation was in a manner of "very good"

("And God saw everything that He had made, and behold, it was very good"),

to the extent that on the day of Shabbos the creation came to a most elevated perfection,

"And the heavens and the earth and all their host were completed"³³,

as the Tzemach Tzedek explains³⁴ that "completed" is from the term of perfection etc. –

nevertheless, the Supreme One desired that man,

by virtue of his being "earthly [yet] similar to the Supernal One"³⁵,

should be a "partner with the Holy One, blessed be He, in the work of Creation"³⁶ and bring into all matters of the world a greater rectification and perfection.

In which matters do we see openly how man brings into them a rectification and perfection? It states there in the Midrash several examples,

but there is another matter

(which is not stated there in the Midrash)

connected with the entirety of the concept of time:

The Gemara³⁷ explains that the Supreme One says to the Jewish people "Bring an atonement for Me for having diminished the moon." This the Supreme One does not say to angels,

but to the Jewish people,

that through their offering

(the goat of Rosh Chodesh)

there is an atonement for that which the Holy One, blessed be He, diminished the moon. And this is one of the matters of "to do –

to rectify" that the Jewish people accomplish.

And this is the entire content of a leap year –

to rectify and perfect the deficiency of the moon relative to the sun,

as the Rambam explains

(in the Laws of Sanctification of the New Moon³⁸)

that "how much greater is the solar year than the lunar year, close to eleven days,

therefore, when there accumulates from this addition approximately thirty days, or a little less or a little more, they add one month and make that year thirteen months, and it is called a leap year;

and why do they add this month?

Because of the time of spring, so that Pesach should be in that season, as it is said 'Guard the month of spring' that this month should be in the season of spring etc."³⁹

It follows from this that a leap year is analogous to the concept of "Bring an atonement for Me for having diminished the moon" –

by adding another month to the lunar year, one rectifies and brings perfection to the deficiency of days due to the deficiency of the moon

(relative to the sun),

so that the lunar year should be equal to the solar year.

That is to say, not that one ceases to count according to the moon and it becomes a solar year,

rather it remains a lunar year (and one celebrates Pesach in the month of spring).

But into the lunar year one brings a rectification and perfection by adding a leap month.

Until through this it becomes a "perfect year",

as the Mishnah⁴⁰ says "to bring the leap month",

and as explained in the glosses of the Tzemach Tzedek on Tehillim⁴⁰* on the verse⁴¹ "The Torah of Hashem is perfect." And from this concept of "perfect" in Torah, "perfect" is drawn down also upon the Jewish people.

From this we see how Rosh Hashanah –

the day of man's creation, in order to accomplish "to do –

to rectify" –

has even greater emphasis in this year, a leap year,

where man brings rectification and perfection into the entirety of the concept of time of the lunar months.

In a leap year itself, there are three possibilities:

that the year should have 383 days,

384 days, or 385 days.

A solar year has 365 days and six hours,

and a lunar year

(of twelve months)

has in total 354 days and eight hours and some parts. And when one adds a leap month

(of 29 days)

the lunar year

(in total)

becomes 383 days and so many hours.⁴¹*

But this is when the months of Cheshvan and Kislev are deficient

(in the leap year).

Sometimes, however, it can be that the months of Cheshvan and Kislev are one deficient and one full,

then the leap year is of 384 days. And when both are full –

which is called a "complete year" –

the leap year is of 385 days.

This year, the leap year is distinguished by containing the most days that a leap year can have –

385 days. And it is known the sign for a leap year that is complete

(a year of 385 days) –

"HaShaG"⁴²:

The first letter refers to the determination of the days of the week of the first day of Rosh Hashanah;

The last letter refers to the determination of the days of the week of the first day of Pesach,

and the middle letter

(Shin)

refers to

(year)

complete.

That is, when it is a year that Rosh Hashanah begins on the fifth day,

and Pesach on the third day

(Tuesday, in which "it was good" was doubled),

this is a leap year that is a complete year

(so that Cheshvan and Kislev are both full) –

consequently a year of 385 days.

The concept of a leap year of 385 days

(the most days that can be in a leap year)

brings out the superiority and advantage of a baal teshuvah:

The solar year is analogous to the service of the righteous,

the regular order in service. A leap year is analogous to the concept of the service of teshuvah,

which comes to complete a deficiency that was in the moon,

just as teshuvah completes the deficiency in the service of Hashem.

And just as a leap year

(which completes the deficiency of the lunar year)

does not only cause the lunar year to have the same number of days as the solar year,

but many more days than it:

The solar year has only 365 days and six hours, and a leap year has at least 383 days,

and in this year 385 days –

so too does the service of teshuvah

(which completes the deficiency in a person's service)

not only cause the baal teshuvah to have as many mitzvos and merits as a righteous person,

but more than that:

A righteous person can have no more than 248 positive commandments. And even though "one who sits and does not commit a transgression is given reward as one who performs a mitzvah"⁴³ –

this is only "they give him reward" and "as one who performs a mitzvah";

not so by a baal teshuvah, about whom it is said "intentional sins become for him like merits"⁴⁴,

by him a new type of "merits" comes into actuality –

"merits" that were made from the "intentional sins" that he previously transgressed.

And when the leap year has the very most days that it can have –

385 days,

it indicates that the addition and completion of the service of teshuvah is in the very greatest manner.

It is understood that in matters of holiness, when there is an increase in quantity

(the days)

there is also an increase in quality. Consequently, in a leap year of 385 days,

the very most days that can be in a year –

it indicates that then one has the very greatest powers in the quality of the matters.

Thus it is understood in the lesson from this regarding the service of teshuvah –

that the perfection that is achieved through it is the greatest possible.

And may it be His will that just as Israel are similar to and count by the moon⁴⁵,

until "they call⁴⁶ the righteous by Your name,

Yaakov the small,

(who will arise for Yaakov, for he is small⁴⁷)

Shmuel the small, David the small",

that is, just as the moon is called "the small luminary"⁴⁸, so too are the righteous called by this name –

"Yaakov the small" etc. –

so may there be "they are destined to be renewed like it"⁴⁹.

And may this already be so in the time of exile. And especially since it is also said about David –

"the small",

like "the small luminary" –

about whom it is written "David king of Israel lives and endures"⁵⁰,

and as discussed many times the precision in this,

that at all times,

also in the time of exile,

he is alive and enduring

(not only as David plain, but)

also as "king of Israel".

This emphasizes the connection of David "king of Israel" to all Jews in all generations,

also in the time of exile,

because all Jews are called by the name Israel,

until "even though he sinned, he is [still called] Israel"⁵¹,

as the Torah rules,

All the more so after the month of Elul,

about which it is written⁵² "and she wept for a period of days",

as explained in the writings of the Arizal⁵³,

and Elul is an acronym for "and Hashem your G-d will circumcise your heart and the heart of your seed"⁵⁴ –

the concept of the service of teshuvah.

And all the more so when we stand after the 18th of Elul,

which brought vitality into Elul,

and after the days of Selichos,

and after the eve of Rosh Hashanah when Jews have already been successful in judgment,

as the Tur brings⁵⁵,

until it is already after Rosh Hashanah itself,

and there was also the Shabbos after Rosh Hashanah,

Shabbos Shuvah,

and in addition, on this Shabbos "Vayechulu" was revealed, from the language of completion and delight etc. in all matters of Rosh Hashanah,

And especially after the determination of this year, when Shabbos came in continuation immediately after Rosh HaShanah,

this is analogous to the first time,

when "the light shone for thirty-six hours",

and the light was drawn from Rosh HaShanah directly into Shabbos without an interruption of "evening" and exile in between –

Consequently, now standing at the end of this Shabbos, Jews are certainly in a state of "Yisrael" and have completed the perfection of teshuvah,

consequently they certainly have a connection to "David, king of Israel" who is "alive and existing" also now in the time of exile,

and in addition they also have the light that shone for thirty-six hours,

without any interruption of "evening" and exile –

It is certainly brought about that already in the time of exile there is for Jews a state of "and for all the children of Israel there was light in their dwellings"⁵⁶,

similar to how it was in the days of your going out from the land of Egypt,

that even when there was a state of "and there was darkness"⁵⁷,

the greatest darkness,

light shone for Jews,

And not only light upon their own property,

but even upon the things that in the future will become the property of Israel and through which Jews will fulfill the command of the Holy One, blessed be He, "and they shall despoil Egypt"⁵⁸ –

there light shone. As is understood from what it says that one of the reasons for the plague of darkness was –

"that Israel should search and see the vessels

(of the Egyptians)

and when they would go out and would ask them for them and they would say, 'We have nothing in our possession,'

he would say to him, 'I saw it in your house and in such and such a place it is'"⁵⁹,

Because the Supreme One commanded Jews "and they shall ask, each man from his fellow and each woman from her fellow, vessels of silver and vessels of gold"

("and they shall despoil Egypt"),

"so that that righteous one, Abraham, should not say, 'And they shall serve them and they shall afflict them'⁶⁰ was fulfilled in them,

'and afterwards they shall go out with great wealth'⁶¹ was not fulfilled in them"⁶².

And so too in this last exile:

More than 1900 years of exile have already passed –

Jews ask:

Why are we still held in exile for even a moment,

where is the "and afterwards they shall go out with great wealth"?!...

When the end of the exile comes, it must be that "the place does not delay even the blink of an eye"⁶³

And when a Jew demands this from the Supreme One –

He carries it out,

because a Jew is a partner with the Holy One, blessed be He, in the work of creation,

and according to halachah, the opinion of one partner –

a Jew –

is as weighty, as it were,

as the opinion of the second partner –

the Holy One, blessed be He, as it were!

Consequently it is a certain thing that standing at the end of Shabbos in which "that light" that shone for thirty-six hours is still shining

(beginning from the sixth day)

without any interruption,

and it is the time when one conducts the meal of Melaveh Malkah,

the meal of David, the king, the Mashiach –

at which time our righteous Mashiach is born and revealed,

with all the interpretations and allusions in this,

but what is relevant to us is primarily the actual deed.

And as is known, when they asked the Nasi of our generation, how can it be, from where does the matter of the meal of Mashiach come –

he pointed to what is stated in the Siddur of the Arizal⁶⁴ that the meal of Melaveh Malkah is called the meal of David, the king, the Mashiach –

Thus the matter is actualized below ten handbreadths,

that from "David, king of Israel, lives and exists",

even in the time of exile,

by virtue of which there is already in exile "and for all the children of Israel there was light in their dwellings" –

it then descends into David, the king, the Mashiach, in actuality.

And especially after having said in the prayers before the shofar blowing on Rosh HaShanah –

"He will choose our inheritance for us, the pride of Jacob, whom He loved, Selah"⁶⁵

Here Jacob is not in a manner of "Jacob the small",

connected with "the small luminary",

but rather "the pride of Jacob",

because on the contrary:

By virtue of his self-nullification to the Supreme One in a manner of "Jacob the small", he receives "pride". Not his own "pride",

but rather the "pride" of the Holy One, blessed be He.

Similar to the matter of a leap year,

that through the deficiency of the moon

("the small luminary")

there comes about an elevation even higher than the solar year

(because the year has more days than a solar year),

similar to the elevation of baalei teshuvah relative to tzaddikim

(as above).

And afterwards they blew the shofar,

and afterwards said "Fortunate is the people who know the teruah"⁶⁶,

until "Fortunate are those who dwell in Your house"⁶⁷

May it be His will that there be "Fortunate are those who dwell in Your house" in the most elevated manner,

that the Supreme One sits in His house,

the third Beis HaMikdash,

and there is the "Fortunate are those who dwell in Your house" –

"I dwell in the house of Hashem etc. to behold the pleasantness of Hashem and to visit in His Sanctuary"⁶⁸,

as we say in "LeDavid Hashem Ori",

which we pray twice each day

(from Rosh Chodesh Elul until after Hoshana Rabbah),

And where is the third Beis HaMikdash located –

on the Temple Mount in Yerushalayim the holy city,

"the city of the great King",

in the 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"⁶⁹,

the complete Land of Israel,

the completeness of the land,

and together with this there is the completeness of the people,

"with our young and with our old etc. with our sons and with our daughters"⁷⁰,

and the completeness of the Torah and its mitzvos.

And as explained in Torah Ohr⁷¹ in connection with this, that which it is stated⁷² three times "land" –

"Land, land, land",

that this refers to the Land of Israel,

to the Oral Torah,

and to mitzvos. And this is also connected to Rosh HaShanah,

as explained in Likkutei Torah⁷³ that "land" in the times of the year is "this day"⁷⁴ –

Rosh HaShanah.

May it be His will that very soon the prophecy be fulfilled "To Hashem they will say, 'Let me sing'"⁷⁵ –

which is also the acronym of Elul⁷⁶ –

as our Sages, of blessed memory, said⁷⁷ "It does not say 'sang' but 'will sing'; from here [there is a source] for the resurrection of the dead from the Torah",

that there will be "Awake and sing, you who dwell in the dust"⁷⁸,

and Moshe and Aharon with them⁷⁹,

and with them all the tzaddikim,

and especially the Nesi'im,

until the Nasi of our generation,

for every Nasi is the extension of Moshe in each and every generation⁸⁰. In the true and complete redemption through David, the King Moshiach,

which comes through the fact that Jews do teshuvah,

as the ruling of the Rambam⁸¹ [states] "The Torah promised that Israel at the end of their exile will do teshuvah and immediately they will be redeemed".

One does teshuvah in one hour and in one moment⁸² –

in one moment one gives oneself a "turn"

(hour from the term "turn"⁸³)

one grasps that one is in the third Beis HaMikdash,

on the Temple Mount in Yerushalayim the holy city in the Holy Land.

And one has the "Land, land, land, hear the word of Hashem"⁸⁴,

the study of the Torah of Moshiach,

"a new Torah will go forth from Me",

And speedily in our days, literally.

In this elevation mentioned above in this leap year,

that it consists of 385 days,

there is an additional elevation:

385 days is a complete number of weeks

(55 weeks).

Consequently, since this year has within it 385 days, the next year begins on the same day of the week as this year began

(because between them (between the beginning of this year and the beginning of the next year) there is a passage of a complete number of weeks).

[As is further emphasized in the counting of the Omer,

as was discussed at length once⁸⁵:

In the Sefiras HaOmer the verse states⁸⁶ "And you shall count for yourselves from the morrow of the Shabbos etc. seven complete weeks shall they be",

which simply means from the morrow of the Shabbos day literally

(Sunday).

But the Oral Torah⁸⁷ explains that "from the morrow of the Shabbos" means "from the morrow of the Festival",

i.e., one begins counting not

(specifically)

after Shabbos,

but after the first day of the Festival of Pesach.

However, since in the verse it says "And you shall count for yourselves from the morrow of the Shabbos",

it is understood that at the time of Sefiras HaOmer it also begins from the morrow of the Shabbos

(Sunday),

i.e., when Pesach falls on Shabbos,

for then "the morrow of the Festival" occurs on the same day of the week as "the morrow of the Shabbos"

(Sunday) –

then there is a completeness in Sefiras HaOmer.

And as is understood from that which is stated in the Midrash⁸⁸ on the verse "And you shall count for yourselves from the morrow of the Shabbos":

"It is written 'seven complete weeks shall they be' when

(are they complete)

At the time that there is no 'yeshua' and 'shchenai' between them",

which means at the time that one counts from the morrow of the Shabbos literally

(from Sunday onward)⁸⁹,

"then the weeks are complete like the six days of creation". And the concept is explained in Chassidus⁹⁰. From this we see that at the time of Sefiras HaOmer there is not only the completeness of "seven complete weeks"

(full seven weeks),

but also a completeness in the days of the week,

that the weeks are complete,

from Sunday until Shabbos –

there is a completeness in the entire matter].

That is, that Rosh HaShanah in the next year will be in the same fixed day as Rosh HaShanah was in this year.

And consequently, also the portions of the Torah corresponding to the days of the month of Tishrei etc. will be the same in the next year as in this year.

It follows that on Rosh HaShanah of the next year all the aforementioned elevations and virtues that exist on Rosh HaShanah of this year will be revealed:

The elevation in this that (a)

Rosh Hashanah is on Thursday and Friday,

and consequently (b)

in proximity to Shabbos,

which is (c)

Shabbos Parshas Haazinu,

with all the matters in this mentioned above.

Next year will indeed not be a leap year

(like this year),

but this will only be seen openly six months after the beginning of next year.

However, the other matters in the coming year

(aside from the fact that it will not be a leap year),

the matters connected with the month of Tishrei and Rosh Hashanah etc.,

will be exactly as in this year which has 385 days.

From this is understood the additional elevation that exists in this year which has 385 days,

complete weeks –

that in addition to the virtues that this year

(of 385 days)

has inherently,

it also causes that Rosh Hashanah and the month of Tishrei of the coming year –

for Rosh Hashanah,

and generally the entire month of Tishrei is the letters "reishis"⁹¹,

a matter of beginning –

should be in a most elevated manner.

Those who seek pretexts ask another question:

We just discussed that Moshiach is coming and comes "now",

and when Moshiach comes the matter of sanctifying the months based on sighting will be renewed,

consequently the determination of Rosh Hashanah next year will depend on when the witnesses

(who saw the moon)

come to the Beis Din etc. –

how then can one be so certain that the determination of Rosh Hashanah next year will be exactly as this year?!

When can one be certain that the determination of Rosh Hashanah next year will be exactly as this year –

when the sanctification of the months is based on the calculation,

then one knows exactly how many months and how many days each month will have until next Rosh Hashanah;

But since we proclaim that Moshiach comes "now",

then there will be sanctification of the months based on sighting,

just as there will be all the mitzvos,

for this Torah will not be replaced⁹². And that which is said⁹³ that "mitzvos will be nullified in the Future Era" is only after the Resurrection of the Dead,

as the Alter Rebbe explains⁹⁴,

with the several proofs brought for this,

and among them –

that which we pray for the days of Moshiach⁹⁵ "and there we will perform before You etc. as the commandments of Your will",

which applies to all mitzvos,

including the sanctification of the month based on sighting.

Consequently it is entirely incomprehensible:

How can we proclaim that Moshiach comes "now",

speedily in our days, literally,

and together with this we say that the determination of next Rosh Hashanah will be exactly as the determination of Rosh Hashanah of this year?!

So the answer to this is:

There is a principle in Torah⁹⁶

(brought regarding several laws)

that "the Torah speaks according to the majority".

And in the majority of cases, the determination of the months based on sighting turns out exactly as according to the calculation of Hillel the Elder. Consequently,

since according to the majority,

i.e.

according to the calculation of Hillel the Elder the number of days and months in this year will be 385 days,

then the determination of next Rosh Hashanah will be exactly as the determination of Rosh Hashanah of this year –

there is therefore a law and directive in Torah that one must reckon with the majority,

and say that the determination of Rosh Hashanah of the coming year will be exactly as the determination of Rosh Hashanah of this year.

It is more than that, that when Moshiach comes "now" there will be a novelty and addition of holiness in the sanctification of the months,

that it will be based on sighting,

based on witnesses and Beis Din.

And especially since it is said that in the days of Moshiach there will be "and I will restore your judges as at first"⁹⁷. And just as regarding all mitzvos we say "and there we will perform before You etc. as the commandments of Your will",

so too will it be regarding the mitzvos connected with the sitting of the Beis Din,

that at the coming of Moshiach it will be in the manner of "as the commandments of Your will",

because "and I will restore your judges as at first". Consequently there will be an addition of elevation and holiness in the sanctification of the months then, which will be based on the sighting of witnesses and based on Beis Din;

But together with this, the determination of the days and months and Torah portions then

(after the coming of Moshiach)

will be as it turns out now according to the calculation of Hillel,

because the Torah speaks according to the majority,

and in the majority of cases the determination of the times based on sighting is as according to the calculation.

All this is discussion;

the main thing, however, is that Moshiach should come in actuality and together with him –

Eliyahu the Prophet.

As brought in the later authorities⁹⁸ that what is said that Elijah the Prophet comes before Mashiach,

is when the redemption comes "in its time"⁹⁹,

but when the redemption comes "I will hasten it"⁹⁹ there are differing midrashim as to when Elijah the Prophet comes,

whether before Mashiach or together with him

(and according to this several matters are resolved),

as explained in the later authorities –

but that Elijah comes at least together with Mashiach is a clear and absolute matter,

And Elijah the Prophet is the "herald of good tidings"¹⁰⁰,

the true good,

because then there will be no opposite of good in the world,

only true good,

and together with this –

good that is seen and revealed,

and there will be nothing that conceals it that needs to be nullified.

And may it be His will that from this speech here it should descend into actual deed –

the coming of Mashiach our righteousness and Elijah with him.

And all those who engage in pilpul about this and ask questions,

and even those with whom there will then remain difficulties according to Torah –

Elijah the Tishbite will resolve difficulties and problems,

as is known the acronym of "Teiku",

Tishbite will resolve difficulties and problems¹⁰¹. Not only problems but also difficulties.

From this itself it is understood that also then there will be those who will have difficulties,

but the Tishbite will resolve difficulties and problems.

That which is said that Elijah the Tishbite will resolve difficulties and problems –

requires explanation:

Why do they emphasize specifically the name of Elijah as he is called "Tishbite",

does he not also have other titles –

"Elijah the Gileadite",

"Elijah the Prophet etc."? And particularly according to the custom of some to say zemirot on Motzaei Shabbat,

they say several matters about Elijah;

Nevertheless, in this matter of "will resolve difficulties and problems" do they emphasize specifically that Elijah is "Tishbite"?

One can say the explanation of this:

"Tishbite" is the letters of "Tashuv"

(and "Shabbat"),

the matter of teshuvah. That is the content of "

(Tishbite)

will resolve difficulties and problems":

The content of the matter of resolving a difficulty is –

to return –

the matter of teshuvah –

the matter of the difficulty to its clarification and its source and root as it was said initially

(before a difficulty arose upon it),

which place is higher than the place and matter of difficulties,

and from this place

(the source and root of the matter as it was stated,

which is above the place of difficulties)

one must draw it down into this lowly world, the lowest of which there is none lower,

until it is understood in the intellect of a Jew as he is below, a soul in a body. As the general matter of halachah is specifically connected with an "I" as he is a soul in a body¹⁰¹*,

so too, to be able to answer difficulties and problems is connected specifically with a Jew, a soul in a body.

And since the content of "will resolve difficulties and problems" is the matter of teshuvah,

"Tishbite" letters of "Tashuv" –

therefore in this matter they use specifically the title "Tishbite" for Elijah.

This matter is also connected with the month of Tishrei –

because most of the letters of the word "Tishrei" are also in the word "Tishbite":

not only the first letter

(the Tav),

but also the Shin and Yud are the same.

And this is also connected with Parshat Haazinu –

as it is stated in the parshah¹⁰² "Tzur yeladcha tashi",

where "Tashi" are the same letters as in "Tishrei" and "Tishbite". But in the verse "Tzur yeladcha tashi" it speaks of "Tashi" not for the better,

and the intention is that one should transform it until it becomes "Tashi" in the level of baalei teshuvah,

which is higher even than complete tzaddikim,

for in the place where baalei teshuvah stand, complete tzaddikim cannot stand¹⁰³.

And furthermore, and mainly –

the actual deed,

for the deed is the main thing¹⁰⁴ –

that in actual reality the true and complete redemption should come,

speedily in our days, literally,

"And the children of Israel go out with a high hand"¹⁰⁵,

"with our young and with our old etc. with our sons and with our daughters",

and they go out from exile not only in a manner of Ahavat Yisrael,

but Achdut Yisrael –

"a great congregation –

in the singular –

shall return here"¹⁰⁶,

the perfection of the nation,

Together with the completeness of the Torah,

because all difficulties and questions are resolved,

as above.

That the matter

(of resolving difficulties and questions)

is a part of complete teshuvah,

teshuvah ila'ah

(as discussed above that resolving difficulties and questions is the content of teshuvah in Torah),

as is known that in the Torah itself, teshuvah ila'ah is connected with the study of the inner dimensions of Torah, where there is "no difficulty, etc., and no dispute"

(as it states in the Ra'aya Mehemna¹⁰⁷,

and explained at length in Iggeret HaKodesh¹⁰⁸),

thus this is the matter of complete teshuvah

(in Torah),

that all matters stand below as they are above in their root and source

(in a place that is above the place of difficulties) –

the completeness of Torah and mitzvot.

And all Jews,

the completeness of the people,

with the completeness of Torah and mitzvot –

are found in Eretz Yisrael, the completeness of the land,

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

And all these matters –

in a manner of "Hashem your God will enlarge ..."¹⁰⁹,

expansion in all of them.

And as an introduction –

that already before this, in the last days of exile, every Jew has expansion in children, life, and sustenance, and expansion in all of them,

in a manner of "He will enlarge" in all details.

And we will go to greet the face of Mashiach Tzidkeinu,

and together with Mashiach Tzidkeinu and with the Shechinah we will go to our holy land,

and there itself, to Yerushalayim the holy city,

and there itself, on the Temple Mount,

and there itself –

in the "Sanctuary of Hashem, established by Your hands"¹¹⁰,

with joy and a good heart.

He instructed to sing "Ufaratzta."

As discussed earlier, we seek advantages in the fixed calendar of this year,

beginning with the fixed calendar of Rosh Hashanah.

There is another advantage in the fixed calendar of the year that has already been revealed in this Shabbat after Rosh Hashanah:

The fast of "Tzom Gedaliah" is on the third of Tishrei. In the fixed calendar of this year, when we entered from Rosh Hashanah directly into Shabbat,

the third of Tishrei was Shabbat,

thus it nullified the fast of Tzom Gedaliah!

And as the Rambam writes at the end of the Laws of Fasts,

that "all these fasts –

including Tzom Gedaliah –

are destined to be nullified in the days of Mashiach,

and moreover, they are destined to become a festival and days of joy and gladness." And these are two levels¹¹¹:

First, there will be the nullification of the fasts,

and afterwards there will be a higher level –

"and moreover, they are destined to become a festival, etc.",

they will be transformed into a festival and days of joy and gladness.

It follows that in the fixed calendar of this year, the first matter and level about which the Rambam writes has been revealed –

that Tzom Gedaliah was nullified

(because it was Shabbat)!

And furthermore:

Not only do we not fast on the third of Tishrei,

but –

on the contrary –

since it is the day of Shabbat, it is a mitzvah to extend it with eating and drinking!

There come those who groan and those who argue that they are masters of the plain meaning and ask:

What is the plain meaning that Tzom Gedaliah was nullified –

they know that tomorrow morning

(Sunday)

will be "the return of my soul within me",

and when one looks at a calendar, one sees that then one must fast?!

One says to him:

Foolish one –

you say, and tomorrow morning you will say, "The offspring of David Your servant, may You speedily cause to flourish",

and "For Your salvation we hope all day." And actually, one need not wait for Mashiach until tomorrow –

rather, tonight we say in the zemirot of Motza'ei Shabbat –

and those who do not say it think about it –

that "Mashiach ben David" "will speedily come to us" at the meal of Melaveh Malkah on Motza'ei Shabbat,

the meal of David, King Mashiach. And at the time when Mashiach ben David will come to the meal on Motza'ei Shabbat –

tomorrow we will not fast,

and on the contrary,

then will be revealed the second

(higher)

level about which the Rambam writes –

"and moreover, they are destined to become a festival and days of joy and gladness",

Tzom Gedaliah will then be transformed and become a festival!

And particularly according to how the Alter Rebbe explains¹¹² from the Tikkunei Zohar,

that "it is stated in the Tikkunim that even if one righteous person would return in complete teshuvah in his generation, Mashiach would come",

if one individual would stand on a level of a tzaddik as required, he would bring Mashiach!

Thus the Alter Rebbe brings from the Tikkunei Zohar,

and explains it. And it was already printed decades ago in Jerusalem, the holy city,

in a book named –

which was accepted –

"Boneh Yerushalayim." And afterwards it was reprinted again from manuscripts etc.¹¹³

Consequently, a Jew can bring Mashiach tonight,

and automatically tomorrow there will be no fast,

and on the contrary –

it will be a Yom Tov.

And there is no question how can Mashiach come at night and on Motzaei Shabbat etc. –

as explained in the aforementioned Acharonim

(Siman Dalet)

that all these limitations and changes

(explained in the Midrashim)

regarding the times when Mashiach can come,

on Erev Shabbat,

on Motzaei Shabbat,

at night etc. –

all this is when the redemption comes in the manner of "in its time";

however, when "all the ends have passed and the matter depends only on repentance"¹¹⁴,

there is a clear ruling in the Rambam,

that "Israel repents and immediately they are redeemed",

and "immediately" in halachah means instantly and at once,

immediately,

even when this is at night or on Motzaei Shabbat etc.

The aforementioned advantage in the determination of this year, that Shabbat nullifies the fast of Tzom Gedaliah –

is an advantage that exists now in the present,

this Shabbat,

and in the hours preceding it on this Shabbat;

In addition to this, there is another wondrous advantage in the determination of this year,

which advantage begins on the 3rd of Tishrei and extends throughout most of the month of Tishrei:

It is known the teaching of the Alter Rebbe²¹ –

which has already been printed as a publication for generations –

that one must live with the time,

with the weekly portion that is read and studied at that time. And "live" means specifically a soul in a body,

so that then one has a living body and a living soul,

until they live with a true life,

which is when life is complete, that one is healthy physically and spiritually, simply and in all details.

In the determination of this year, we see that most of the month of Tishrei –

the beginning of the year –

one must live with Parshat Vezot Haberachah.

In every single year, Parshat Vezot Haberachah is read in the month of Tishrei,

but this need not be during most of the month of Tishrei;

in this year, one begins to live with Parshat Vezot Haberachah on the 3rd of Tishrei,

and this extends until Simchat Torah –

the 23rd of Tishrei!

It turns out that most of the month, almost all of it, one lives in physical life down here with "Vezot Haberachah asher berach Moshe" until "ad hayam ha'acharon"¹¹⁵ –

"ad hayom ha'acharon"

(as the Sifri explains on the verse).

That is, during most of the month, almost all of it, one lives with the blessing of Moshe,

which is in a manner of "Vezot Haberachah" –

a revealed blessing regarding which it is possible to point with a finger and say "zeh"¹¹⁶.

That is, the blessing is not only in Torah,

but it is drawn down into physicality,

until it is possible to point with a physical finger at the blessing and say "zeh",

"hineh Elokeinu zeh"¹¹⁷,

hineh berachah zo,

until twice "zeh",

"zeh" twofold

(as mentioned in the previous farbrengen).

And the blessing is drawn down "ad hayom ha'acharon",

until the end of days!

May it be His will that this too be drawn down below ten handbreadths,

and in a manner of "Vezot" –

that in addition to the fact that the entire month of Tishrei is already "abundant in festivals"¹¹⁸,

may the month of Tishrei in this year also be abundant in blessings

(since most of the month, almost all of it, one lives with "Vezot Haberachah"),

and blessings in manifest and revealed good,

in a manner of "Vezot".

If we were now to seek all the advantages that exist in the month of Tishrei in this year, we would finish who knows when,

and we still need to distribute the remnants of the cup of blessing etc. –

Therefore, may it be His will that regarding the many additional matters and advantages, there should be "Give to the wise and he will become wiser"¹¹⁹,

each one of the "wise and understanding people"¹²⁰ should find additional proofs and additional advantages why there should be joy in Hashem and in His Torah and mitzvot,

until a revealed joy.

Until we merit the fulfillment of the prophecy "I will thank You, Hashem, for You were angry with me"¹²¹. For after all the explanations, one continues to lament the exile,

it is just that there are times when the lament is not revealed –

but exile is a matter about which one says "May the Merciful One save us" according to the Torah of truth and the Torah of life! The Torah of truth and the Torah of life says¹²² that "Woe to the children who have been exiled from their Father's table"...

Afterwards comes the prophecy of Yeshayahu,

the prophecy regarding the salvation and redemption,

"And a shoot shall go forth from the stem of Yishai"¹²³ –

and he says that in the future redemption there will not only be no opposite of joy due to the exile,

but on the contrary –

"I will thank You, Hashem, for You were angry with me"! As the Rambam says¹²⁴ that not only will "all these fasts be nullified in the days of Mashiach",

but on the contrary –

"they are destined to become festive days¹²⁵ and days of joy and gladness",

these days will be turned¹²⁶ "to joy and gladness and good festivals"¹²⁷.

And especially as he concludes

(with the conclusion of the verse)

"and love truth and peace",

which indicates love of Israel to the extent of the unity of Israel,

which nullifies from the outset the cause of the exile

(baseless hatred)¹²⁸,

consequently the effect becomes nullified –

exile.

And also based on this

(that the cause of the exile is baseless hatred,

and when one nullifies the cause, the effect is consequently nullified)

it is understood that when the time for the redemption arrives, one cannot wait for the coming of Eliyahu,

and until dawn and only then will the redemption be

(unlike at night) –

because when the cause of the exile is nullified,

consequently

(according to nature and according to Torah)

the effect is nullified.

And heaven forbid to say that the cause

(exile)

has become an independent entity and a master over itself;

heaven forbid from this view regarding exile:

Exile is only in order to bring out and reveal the virtues of the king's son through his nullifying "our sins". And when he does teshuvah, he becomes in one hour and in one moment¹²⁸* a complete tzaddik according to halachah,

to the extent that one who sanctifies¹²⁹ a woman on condition that I am a complete tzaddik¹³⁰, behold she is sanctified,

because there is no doubt that "he contemplated teshuvah",

for "no one who is banished shall be cast away from Him"¹³¹.

And it is known the statement that the Nasi of our generation repeated

(and it is also printed¹³¹*),

which is also according to halachah –

that a Jewish groan is a complete teshuvah. Consequently, it is a certain thing that this brings about in one hour and in one moment that he is a complete tzaddik,

and this nullifies "our sins",

and consequently the effect –

exile.

And may it be His will that from all the lengthy discussion –

one should let the world rest from exile,

and one should become exhausted from dancing towards our righteous Mashiach,

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

speedily, literally in our time.

He instructed to play "Hop Kazak". Preparatory niggun. Niggun of the Alter Rebbe

(in the fourth section –

first time).

Nie zhuritsy khlaptsy.

We will now complete additional points regarding which we spoke earlier in hint and in brief.

Beginning with the fact that regarding our brethren the Children of Israel who are currently behind the Iron Curtain –

may there be fulfilled in them that which is stated in the writings of the Arizal¹³²,

that in place of the matter of iron which is connected with the opposite of length of days,

may "iron" become an acronym for the handmaidens and matriarchs Bilhah Rachel Zilpah Leah,

the wives of Yaakov,

and together with them also Sarah and Rivkah go.

That is, that in place of this that they find themselves behind the Iron Curtain,

a most lowly state,

there is revealed in them the matter of "iron" connected with the matriarchs and handmaidens,

a very great ascent.

As is known that in reward

(in the merit)

of the righteous women

(who descend from the matriarchs and handmaidens,

Rachel and Leah, Bilhah and Zilpah)

who were in that generation, our forefathers were redeemed from Egypt¹³³. As is also related regarding Shifrah and Puah¹³⁴. And this also has a connection to Rosh HaShanah,

as the Tzemach Tzedek¹³⁵ explains that "Shifrah" is also from the term "Sound the shofar at the new moon". Until the matter comes out simply:

Specifically the righteous women in the generation of Egypt established "our young ones",

"our sons" and "our daughters",

see how great they were whom we raised,

in a manner of "they recognized Him first"¹³⁶.

And so too it is understood regarding the women in this generation –

as it is stated in the writings of the Arizal¹³⁷ that the generation of the heels of Mashiach is a reincarnation of the generation that left Egypt

(and also a reincarnation of the generation of Rashbi¹³⁸),

consequently, just as "as in the days of your exodus from the land of Egypt"¹³⁹ was in the merit of the righteous women who were in that generation our forefathers were redeemed from Egypt,

so too in the merit of the righteous women in this generation¹⁴⁰ –

the last generation of exile and the first generation of redemption

(in the well-known expression) –

they will be redeemed from exile.

And this is accomplished by the women of this generation –

with the emphasis "of this generation"

(like the women "of that generation") –

through their fulfillment of their primary role of "Be fruitful and multiply and fill the earth and subdue it"¹⁴¹ in its simple sense,

out of the preparation of family purity,

and kashrut of food and drink,

and everything is illuminated with the Shabbat and Yom Tov candles –

"A mitzvah is a candle and the Torah is light"¹⁴²,

which is "lit from one Shabbat eve to the next Shabbat eve"¹⁴³.

And this

("a candle lit from one Shabbat eve to the next Shabbat eve")

also includes the interpretation –

"from the Shabbat eve" of the redemption from Egypt,

"As in the days of your exodus from the land of Egypt" until "the Shabbat eve" of the redemption when "I will show him wonders" in our days.

And this is also connected to Rosh Hashanah –

as is known¹⁴⁴ that in place of the undesirable matter that occurred on Rosh Hashanah the first time,

the day of the creation of Adam,

(on the sixth day of the act of Creation),

the flaw in Adam that he is "the candle of the world"

(the life of the world),

"the challah of the world" and "the blood of the world"

(the life of the world) –

the women rectify this through their three mitzvot of Shabbat and Yom Tov candles,

kashrut of food and drink, and family purity,

And like every matter of rectification in holiness –

the women rectify this in a manner that there should be in it more perfection than there was before the descent.

In the manner discussed above regarding exile,

that it becomes "I will thank You, Hashem, for You were angry with me",

so too this applies regarding the service of teshuvah in general,

that it becomes "double for the saved"¹⁴⁵.

And these three matters

(Shabbat and Yom Tov candles,

kashrut of food and drink, and family purity)

come together with the other campaigns,

And also with the aforementioned matter in connection with our brethren the children of Israel behind the Iron Curtain –

that instead of the iron of the other side, iron becomes an acronym for the matriarchs and handmaidens,

through whom our forefathers were redeemed from Egypt,

an exceedingly great ascent;

and also among the women themselves it is especially emphasized that the severity of an undesirable matter

(the flaw in the candle of the world,

the challah of the world and the blood of the world)

becomes a most lofty ascent

(higher than before the descent)

through Shabbat and Yom Tov candles,

kashrut of food and drink, and family purity.

So too among our brethren the children of Israel behind the Iron Curtain –

that in place of the fact that among them the study of Torah is out of poverty,

it is assured to them that "Whoever fulfills the Torah out of poverty will ultimately fulfill it out of wealth"¹⁴⁶,

and true wealth.

And moreover:

Since among them there was the true "from the straits" more than in all other places –

among them there will be "He answered me with the expanse of Yah"¹⁴⁷,

from the essential expanse,

freer,

stronger,

broader and deeper. And just as the "from the straits" was down here in this world,

so too the "He answered me with the expanse of Yah",

the essential expanse,

will be drawn down below¹⁴⁸.

And simply:

"A great congregation will return here"¹⁴⁹,

first and foremost those who find themselves "from the straits",

our brethren the entire house of Israel who are in distress

(in straits)

and in captivity,

until it is called by the common expression,

that is, what people say –

behind the Iron Curtain. And in this itself there is the emphasis,

that "Even an iron partition does not separate between Israel and their Father in heaven"¹⁵⁰. And moreover

(as above):

Through the fact that among them there is more thirst and more "from the straits",

there comes more in the level and ascent which they attain.

In addition to the emphasis that emerges from this regarding our brethren the children of Israel behind the Iron Curtain –

from this there is also the emphasis regarding the role of the women and daughters of Israel in our generation,

which is a reincarnation of the generation that went out of Egypt –

That they should fulfill their primary role of "Be fruitful and multiply and fill the earth and subdue it",

out of the preparation of family purity,

and kashrut of food and drink and Shabbat candles,

so that all matters are illuminated with "A mitzvah is a candle and the Torah is light". And in their merit they bring the redemption,

as above.

And simply:

One goes out of exile with the completeness of the people and one has the completeness of the Torah and the completeness of the Land,

and all with expansion –

Because there was "Be fruitful and multiply and fill the earth" and there

(in the Land)

is "and subdue it",

And speedily in our actual days,

and in a manner of "The breaker goes up before them"¹⁵¹,

King Mashiach¹⁵²,

which is accomplished through doing all matters with joy

(which breaks the barrier¹⁵³)

more than until now.

Afterwards he recited Grace After Meals. Maariv. Havdalah. And he distributed to each one from the cup of blessing.

Before leaving he began to sing "For with joy you shall go out".