English translation — שיחת יום ב' דראש השנה, ערב שבת קודש, ה'תשמ"ה.

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

[He instructed to announce that those who had not yet washed their hands for the meal should do so now. And afterwards he instructed to announce that the saying of L'Chaim should be before sunset.]

It is known the instruction from the Rebbe

(the Rebbe Maharash) of blessed memory,

transmitted by my father-in-law, the Rebbe, ¹ for publication,

that on Rosh HaShanah,

and especially at the end of the second day of Rosh HaShanah which extends into the subsequent time –

one should mention all the Nesi'im by name,

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

Admor HaTzemach Tzedek

(the grandson of the Alter Rebbe),

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab) of blessed memory,

and understandably –

also my father-in-law, the Rebbe, the Nasi of our generation.

And they are mentioned together with a word from their Torah,

for each of the Nesi'im has his novellae which he innovated in Torah as a venerable student destined to innovate, ²

and especially as a Nasi. And in addition to this –

each Nasi also opened up the "they shall be sustained from Me" ³ of the inner dimension of the Torah that was revealed previously –

the Torah of the Arizal ⁴ and the Torah of Rashbi.

And in addition, also mention the Nesi'im by singing their melodies,

a melody attributed to them,

and even better –

a melody that one knows for certain is theirs. –

And as is the good custom

(that on Rosh HaShanah they sing their melodies),

and may it spread.

The explanation of the connection of the mention of the Nesi'im through their Torah and through their melodies with Rosh HaShanah:

Both the concept of melody,

and the concept of the Torah of our Rabbis, our Nesi'im

(the Torah of Chassidus),

and the concept of Rosh HaShanah –

are a matter of an inner drawing down

(above above)

and how it comes down and affects in externality

(below below).

And as per the two explanations of my father-in-law, the Rebbe

(which he wrote for publication)

⁵ on the word "mamash" –

"a portion of G-d from above mamash" –

which the Alter Rebbe adds to the verse ⁶ "a portion of G-d from above":

a) The simple explanation of "mamash" –

that it is exactly the same thing. And b) from the term touch,

that one can feel it with the sense of touch.

That is, that the "portion of G-d from above mamash" in its explanation is exactly the same thing

(as "G-d from above")

comes down to below below until one can feel it with the sense of touch,

i.e., the lowest level beneath which there is no lower. ⁷

As discussed in the farbrengen beforehand,

that the Rambam writes ⁸ that the Torah

(which speaks in the language of man ⁹)

uses all attributes regarding the Most High ¹⁰ –

"the eyes of Hashem",

"the ears of Hashem",

"and Hashem smelled",

"and Hashem spoke",

"and Hashem said"

("with ten utterances the world was created" ¹¹),

except for the term and attribute of touch,

because even from the perspective that the Torah speaks in the language of man, the sense of touch is too low to use it regarding the Most High. And here it is said that the "portion of G-d from above mamash" comes down so that one can feel it also with the sense of touch.

That these two extremes –

an inner drawing down from above above,

and it comes down and affects in externality below below –

are present in the concept of a melody,

in the Torah of our Rabbis, our Nesi'im, and in the concept of Rosh HaShanah:

In the Torah of our Rabbis, our Nesi'im –

the Torah of Chassidus ¹²:

In addition to that the Torah of Chassidus is simply an explanation of the other parts of the Torah –

the Written Torah, the Oral Torah, and Kabbalah –

it is also higher than the other parts of the Torah, ¹³

which correspond to the levels in the soul –

"five names are called to her,

Nefesh, Ruach, Neshamah, Chayah, Yechidah"

(as it states in Bereishis Rabbah ¹⁴):

Nefesh, Ruach, Neshamah –

is the soul of the Torah,

and the soul of the soul of the Torah ¹⁵ includes Chayah and Yechidah.

Until the Torah of Chassidus is even higher than the five levels,

as explained in Chassidus ¹⁶ precisely "five names are called to her

(to the soul)",

i.e., that there is the "her",

the essence of the soul

(which has five names).

And this is the level of the Torah of Chassidus –

corresponding to the essence of the soul,

and therefore itself the Torah of Chassidus can explain and reveal the explanation in all the other parts of the Torah. Until Chassidus is the explainer and revealer below below –

that it should also permeate the body and the animal soul, which one can feel with the sense of touch.

That is, that the Torah of our Rabbis, our Nesi'im –

the inner dimension of the Torah –

is a drawing down from the essence and innerness,

the essence of the soul,

and it comes down into the sense of touch. Similar to the two explanations in "a portion of G-d from above mamash" ¹⁷.

And likewise, there is the matter of drawing down the inner aspect and its effect in externality –

also in a melody:

It is known that speech is the quill of the intellect, and above that is a melody, which is the quill of the heart¹⁸,

reaching the innermost of the heart.

That is, a melody reveals the innermost of the heart and the innermost of the soul, which cannot express itself in speech by mouth*¹⁸.

This is analogous to the matter of a silent voice that is not heard¹⁹.

And from this it is understood regarding the melodies of our Rabbis, our leaders

(which are sung on Rosh Hashanah):

A melody of our Rabbis, our leaders

(or at least a melody attributed to them)

expresses more of their innermost aspect and essence

(as it were)

than their Torah and their matters, which they expressed in writing and speech.

And from this it is also understood,

that just as a melody reveals a deeper innermost aspect than speech,

so too within the melody itself –

a melody without words reveals a deeper innermost aspect than a melody with words,

because the words in the melody already limit the revelation of the innermost aspect.

Therefore, one should now sing the melodies of our Rabbis, our leaders without words –

through this, one will draw down the essence and innermost aspect in a revealed manner below, as much as is possible in this time.

In the future to come, there will be the perfection of drawing down the essence in revelation here below –

the revelation of the innermost aspect of Atik and even higher than that;

But now, one must draw down as much as is possible to accomplish this. And one of the ways for this is through singing the melodies without words.

And together with this, one connects the singing of the melodies on Rosh Hashanah with a physical meal,

and not merely a meal in the manner of "and you shall eat," but also "and you shall eat and be satisfied"²⁰ –

that is, the matter of the revelation of the innermost aspect and the essence through the melody,

the silent voice,

descends to the lowest level,

down to matters that can be touched with the sense of touch –

a physical meal.

And these two extremes –

the drawing down of the essence and innermost aspect and its descent into externality –

are also present on Rosh Hashanah. Therefore, it is fitting that on Rosh Hashanah one should mention the leaders through their Torah

(the Torah of Chassidus)

and their melody:

The innovation of Rosh Hashanah consists of the fact that then there is the renewal and creation of the innermost aspect of the world²¹.

On the twenty-fifth of Elul was the creation of the externality of the world,

and on Rosh Hashanah was the creation of Adam the first –

which is the innermost aspect of the world²².

And it is not the simple meaning that the renewal of the innermost aspect of the world on Rosh Hashanah has no connection to the externality of the world,

but on the contrary –

the renewal of the innermost aspect of the world acts and permeates down to the externality of the world.

And as explained in the Siddur of the Middle Rebbe, regarding understanding the matter of the shofar blast according to the intentions of the Baal Shem Tov, may his memory be for a blessing²³,

that on Rosh Hashanah, renewal comes from the innermost aspect of the delight above, and this is drawn down through the entire order of the chain of descent until the externality of the world. –

As one also sees this simply in the matters of the world –

which were drawn down from them²⁴ –

that when there is an arrival at the innermost aspect,

it acts and adds also to the externality.

All the more so is this the case with a Jew in his matters –

that when there is an arrival at his innermost aspect,

it acts and also arrives in his externality –

as "from my flesh I perceive God"²⁵,

because the body of a Jew is a holy body,

"their body is holy"²⁶,

one understands from this that it is so also above,

that when on Rosh Hashanah there is renewal from the innermost aspect above,

it is drawn down and acts below in the externality of the world.

And as explained²⁷ also in the matter of "Blow the shofar at the new moon"²⁸,

that "new moon" is from the term renewal,

and it says "new moon" without qualification,

a general renewal,

because all matters that come after the essence and true being,

even at the level of "He is His name alone"²⁹,

are in a manner of renewal from the essence and true being. Therefore, on Rosh Hashanah one must attain that from the essence and true being all matters and levels should be renewed,

down to the externality of the world.

That is, Rosh Hashanah is connected specifically with the innermost aspect and essence –

essence and true being;

then one has the essence and one gives the essence!

And from this it is drawn down to the lowest level in the externality of the world.

As one sees these two extremes also in the matter of the shofar blast on Rosh Hashanah:

It is known the Torah of the Alter Rebbe on the teaching of our Sages, of blessed memory, ³⁰ "Any year that is poor at its beginning becomes enriched at its end" –

that "poor at its beginning" means before the sounding of the shofar* ³⁰,

and "becomes enriched at its end" means after the sounding of the shofar.

Because through the fact that there is the "From the straits I called upon Yah" ³¹,

due to the fact that he is a soul in a body,

immediately there is "He answered me with expansiveness, Yah" ³¹

(as we say before the sounding of the shofar),

"expansiveness" without qualification, which is higher than all particular expanses ³².

Specifically through the sounding of the shofar with a horn of a physical animal

(which can be touched with the sense of touch)

the simple sound is produced,

the simplicity of the Supernal,

the drawing down from the expanse,

"becomes enriched at its end." And in the well-known expression ³³, specifically the physical yesh and the created yesh is connected with the true yesh.

Regarding that which is explained in Torah Or ³⁴ concerning "Israel is a youth and I love him" ³⁵,

that "even infants know that there is a G-d who is present, etc.",

because the light stands in revelation below as above.

That is, when a small Jewish child says "Baruch Hashem",

"B'ezras Hashem",

or even in the spoken language,

in Yiddish:

"Gelobt iz der Oybershter",

"Gebentsht iz der Oybershter" and the like

[which constituted the beginning of the work of the Baal Shem Tov to evoke in small children literally, and regarding this, small children in knowledge, that they should say "Gelobt iz der Oybershter" and the like,

as is known the stories about this ³⁶] –

then even if he says it in Yiddish which is not the Holy Tongue,

but from the seventy languages

[indeed from the choicest among them ³⁷,

but nevertheless not the Holy Tongue] –

he means thereby Essence and Being,

for he does not know of any levels, etc.!

Regarding this, specifically a horn of an animal,

the simplicity of below,

takes the simplicity of above.

And since Rosh Hashanah is connected with Essence,

one gives over Essence,

and this is drawn down to the lowest level, into the externality of the world –

therefore it is appropriate to mention the Nesi'im through their Torah

(the Torah of Chassidus),

whose content is also pnimiyus and Essence and how this comes down below,

and through their melodies,

the inner voice,

and this comes down connected with a physical meal,

as above.

And may it be His will that from this melody it should come down thus in all matters, speedily in our days, literally,

with both interpretations of "literally" as above,

and in our times.

And in one hour and in one moment,

in addition to "in one day" ³⁸ –

on the Day of the Great Judgment

(Rosh Hashanah)

³⁹ the Great Judgment comes in the true and complete redemption,

which is the concept of the Great Judgment of Yitzchak,

the aspect of gevurah and din,

but in a manner of an increase of vitality

(as explained in the Siddur ⁴⁰) –

as is known that Yitzchak is connected with the Future to Come ⁴¹,

And in the manner of "Yosef Hashem" ⁴²,

with all the elevations and explanations regarding this,

including as explained in Toras Chayim ⁴³ –

that Yosef had an elevation incomparable to that of the Patriarchs,

because specifically Yosef

(unlike the Patriarchs)

was most of his years in Egypt,

And specifically there, in the "nakedness of the land" ⁴⁴,

and Egypt as it was before the Giving of the Torah and before the Exodus from Egypt

(which is incomparably lower than the seventeen years that Yosef was with his father ⁴⁵ –

seventeen in gematria is tov]) –

he stood in absolute self-nullification. And therefore Yosef attained his ultimate elevation specifically in Egypt,

until "without you no man shall lift his hand or his foot" ⁴⁶

(even higher than the seventeen years with his father),

until afterwards they left Egypt.

Until they merit the fulfillment of the prophecy ⁴⁷ "And it shall be on that day, Hashem will again set His hand to acquire the remnant of His people that will remain from Assyria and from Egypt, etc., and from the islands of the sea."

And "the earth will be filled with knowledge of Hashem as the waters cover the sea" ⁴⁸,

and speedily in our days, literally.

They sang

(melodies without words):

Three movements. A melody of the Alter Rebbe

(movement of the Rosh Hashanah prayer).

The Kapelye melody of the Mitteler Rebbe. The melody of the Tzemach Tzedek.

The melody of the Rebbe Maharash.

The melody of the Rebbe

(the Rebbe Rashab) of blessed memory.

The Beinoni. The Shamail melody.

It is known what my master, father-in-law, the Rebbe, related ⁴⁹ about his father,

the Rebbe

(the Rebbe Rashab) of blessed memory,

that "the Chassidic discourse of the second day of Rosh Hashanah he would continue in its recitation and enter into the night of the conclusion of the festival.

And the reason was to draw down the influences of the forty-eight hours of Rosh Hashanah into the world,

so that in all matters it should be heard

(be heard)

and the light of Chassidus should shine."

And just as this is regarding the innermost dimension of Torah –

in the years after this –

one must also say a matter in the external dimension of Torah on the second day of Rosh HaShanah that extends after sunset –

so that from it there should be drawn throughout the entire year,

because all matters derive from Torah.

In the external dimension of Torah itself, there are several sections and manners that one can say on Rosh HaShanah.

Torah is –

“Torah is light”⁵⁰,

for every matter it gives a luminous and clear directive,

and regarding this matter –

one must seek in Torah itself a clear instruction as to which section in the external dimension of Torah one should say on Rosh HaShanah in order to draw it upon the entire year:

Rosh HaShanah is connected with the creation and sustenance of the world. And although on Rosh HaShanah the creation of the world did not occur,

rather the creation of man –

but as mentioned above

(at the end),

the creation of man on Rosh HaShanah is the innermost dimension of the world,

and this also effects a sustenance and creation of the external dimension of the world,

even in its simple sense –

that this affects all inhabitants of the world and “upon the states”

(as is said in the Rosh HaShanah prayer).

And since Rosh HaShanah is connected with the creation and sustenance of the world –

it is understood that the matter in Torah must be connected with those who sustain the world. The Oral Torah says that these are schoolchildren,

“breath without sin”,

for “the world exists only for the breath of schoolchildren”⁵¹.

Schoolchildren themselves can say several sections of Torah –

Torah itself also gives a clear instruction as to which matter in Torah is fitting to say on Rosh HaShanah:

It is understood that in the text of the Kiddush of Rosh HaShanah, the content and point of Rosh HaShanah is expressed. In the Kiddush of the night this is at greater length,

and in the Kiddush of the day it is expressed in two verses –

“Blow the shofar at the new moon, at the covered time for our festival day. For it is a statute for Israel, a judgment for the God of Jacob”⁵² –

which pertain to one matter –

Rosh HaShanah.

An additional proof of this

(that these two verses are connected with Rosh HaShanah)

is seen from the fact that most Chassidic discourses of Rosh HaShanah begin with these verses.

Therefore it is fitting that one should begin by saying these two verses.

Additionally, there is the directive of the Alter Rebbe⁵³ that one must live with the time,

with the weekly Torah portion. Today’s weekly portion is Haazinu,

which also begins with a matter of heaven and earth –

“Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth” –

which were created at the creation of the world,

connected with Rosh HaShanah.

This portion began to be read

(and to live with it)

on the twenty-fifth of Elul, when the world was created⁵⁴,

and on Rosh HaShanah it emerges even more in revelation on the day of the creation of man,

the innermost dimension of the world which also affects the external dimension of the world].

One will also say the verse.

And in addition –

the verse⁵⁵ “In the beginning God created the heavens and the earth”,

which simply pertains to the creation of the world.

And by virtue of saying this verse in Torah,

and especially by schoolchildren

(who sustain the world),

it is thus drawn into the world in its simple sense –

the creation and sustenance of the world,

that it should be “the new heavens and the new earth”⁵⁶.

And may it be His will that through the children –

whom the Gemara⁵⁷ calls “anointed”,

“Touch not My anointed ones”⁵⁸ –

saying these verses,

it will further hasten the coming of Mashiach our righteousness,

the general Mashiach and together with this the individual one,

who will reveal the yechidah of the soul and the yechidah of the Torah⁵⁹,

the innermost dimension of Torah,

and this will be drawn in revelation down below in the world

(where it can be touched by tangible sensation),

to every Jew,

and in his portion in the world,

until the entire world,

and in every single detail and with utmost perfection.

And there will be the perfection of the people –

“with our young and with our old, with our sons and with our daughters”⁶⁰,

together with the perfection of the Torah,

which includes within itself all matters,

including “In the beginning God created the heavens and the earth”,

and from Torah it is drawn into the world in its simple sense,

until the Land of Israel,

the essence and innermost dimension of the entire world⁶¹,

“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”⁶² –

the perfection of the land,

even in the manner of “Hashem your God will enlarge your border”⁶³,

And this is all accomplished in a manner that is above time and space –

as per the ruling of the Rambam⁶⁴ “immediately they are redeemed”,

and together with this it is drawn into time and space,

In the true and complete redemption through Mashiach our righteousness.

His Holiness the Rebbe, may he live for many good days, called a child

(before Bar Mitzvah)

to read aloud from his siddur the verses

(of the Kiddush of the second day of Rosh Hashanah)

"Blow the shofar at the new moon, at the covered time for our festival day. For it is a statute for Israel, a judgment of the God of Jacob"

(and the congregation repeated after him word by word).

And afterwards he called a second child to read as above the verse "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth". And afterwards he called a third child to read as above the verse "In the beginning God created the heavens and the earth".

And afterwards he said:

We have indeed innovated a new thing. Even though it is written⁶⁵ "I, Hashem, have not changed" and so too it is learned from a Jew –

one sees however in practice that when it comes to a new thing,

it evokes a special arousal in a person⁶⁶.

May it be His will that the new thing should evoke a special arousal which should descend into actual deed.

And through this there should be drawn down from above all matters and blessings,

until the very essence as it stands above should be drawn down below exactly as it is without any changes –

the concept of the middle line,

which draws down below the very essence exactly as it is above,

as explained in the discourses of Chassidus of the seven Nesi'im of Chabad,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rashab) of blessed memory,

His Holiness my father-in-law, the Rebbe,

And this should be drawn down into actual deed. And simply –

that there should be drawn down from above all the letters which begin with blessings and all blessings –

from the source of all blessings and even higher than that,

and drawn down in actuality below into children, life, and ample sustenance.

Until the primary blessing –

the true and complete redemption through our righteous Mashiach,

and in the manner of "and behold, one like a son of man came with the clouds of heaven"⁶⁷,

and together with this souls in bodies;

in every single detail below in this world,

and together with this the essence revealed in every detail and in ultimate perfection,

amidst joy and goodness of heart,

below ten handbreadths,

and in the manner of "and you shall spread forth to the west and to the east and to the north and to the south –

an inheritance without borders"⁶⁸.

He instructed to play a melody and said the discourse beginning "Blow the shofar at the new moon".

Afterwards he said:

The order this year will be as in previous years,

as already printed.

We will now sing a melody of joy etc.,

and afterwards there will be the Grace after Meals,

and the rest of the details as they were last year,

as already printed

(as mentioned above).

His Holiness the Rebbe, may he live for many good days, began to play the melody of the Hakafot of his father of blessed memory.

Afterwards he instructed to play:

The preparatory melody. The melody of the Alter Rebbe

(in the fourth movement –

first time).

Nie zhuritsy khloptsy.

He instructed the esteemed shliach tzibbur, may he live, to sing "May it be Your will etc. that the Holy Temple be speedily rebuilt in our days and grant us our portion in Your Torah".

Afterwards he recited the Grace after Meals.