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

The Rebbe of blessed memory washed his holy hands for the meal.

He instructed to play "Bnei Heichala".

Last year we spoke

(and it is already printed) ¹,

when the determination of Rosh HaShanah was the same as this year,

in terms of the days of the week and the portion of the week,

about all the advantages of such a determination. And due to the burden on the public, we will not repeat it now,

and especially as mentioned,

that it is already printed,

and presumably one knows

(or one must know),

what was spoken about.

However, since there is a command in the Torah that "we ascend in holiness" ²,

"they shall go from strength to strength" ³,

that one must ascend from strength to strength from day to day,

and even from hour to hour,

or from

(hour in its explanation)

one turn ⁴ to a second turn,

and certainly from one complete period to a second period,

like from year to year — it is understood,

that regardless of the fact that all these advantages in the determination of this year were present last year,

as was discussed then — the advantages in terms of Torah and service and the portion of the week and the influences of Rosh HaShanah and the determination regarding the greatness and proximity to Shabbat etc.,

and seemingly nothing new comes this year — nevertheless, this year there must be an ascent in holiness from strength to strength even relative to last year.

And since the Torah is "Torah is light" ⁵ and "Torah of life" ⁶,

it gives clear and luminous instructions in life,

even to the extent of "the life-giver" ⁷ — the Torah must give a clear instruction also regarding this matter of ascent from strength to strength that must be this year relative to last year.

And since Rosh HaShanah is connected with all Jews — "You are standing today — Rosh HaShanah ⁸ — all of you before Hashem your God, your heads, your tribes etc., your little ones etc., from the hewer of your wood to the drawer of your water" ⁹ — the matter of ascent from strength to strength that must be this year relative to last year must be understandable to everyone,

even to a child,

the matter of ascent from strength to strength that must be this year relative to last year.

A child indeed understands it simply:

One tells a child that there is a command in the Torah "we ascend in holiness",

"they shall go from strength to strength",

he understands immediately,

that in addition to what each time has its own matter

(which must be accomplished then),

each time is also a preparation and an "erev" for the time after it,

meaning that this is initially a preparation so that afterwards one will become elevated even higher.

And this is so regarding time relative to the time after it,

for ascent from strength to strength is a constant command,

it must be from hour to hour,

from day to day.

Certainly from one complete period to a new period,

a new year — there must surely be an ascent. And therefore one must say that the previous year

(in addition to its own matter)

is also a preparation for the more elevated ascent that must be this year.

Moreover:

When Rosh HaShanah occurs in a different determination than Rosh HaShanah of the previous year,

consequently it has other advantages from Rosh HaShanah of last year,

for example Rosh HaShanah 5744 relative to Rosh HaShanah 5743

(which were in different determinations)

— the very change in determination is already an ascent in holiness,

due to the great advantages that were added in 5744 relative to 5743;

However, regarding Rosh HaShanah of this year,

5745,

which is in the same determination as Rosh HaShanah 5744,

all the advantages of this year were already present last year,

and moreover — then there was still a complete year ¹⁰ which is not present this year — consequently the only possibility to fulfill the command of ascending in holiness is through the fact that in the advantages themselves one ascends from strength to strength even higher than it was in that same determination last year,

and an ascent and progression that is incomparable

(the true essence of progression ¹¹)!

And especially according to the saying that our Nesi'im bring ¹² — that "as one positions oneself, so it goes"

[for although this is a folk saying,

but since our Nesi'im bring it,

it is a proof that this is a part of Torah and instruction].

That is, on Rosh HaShanah one has the powers to position oneself in such a manner that the conduct throughout the entire year should be thus. And especially after the shofar blowing on Rosh HaShanah,

when there is already "she becomes enriched at its end" ¹³,

one must certainly utilize the powers that one has on Rosh HaShanah to ascend from strength to strength relative to the service of last year,

in a manner that it should be even higher,

greater,

longer,

deeper and broader.

The matter of ascent in holiness this year relative to last year is particularly relevant to the true and complete redemption:

Since the Most High is "the very essence of good and whose nature is to do good"¹⁴,

it is understood that the purpose of the descent of exile is certainly for a matter of good. And in the well-known phrase — a descent for the sake of an ascent:

The purpose of the descent into exile is to bring about a great ascent above the place from which one descended. And the lower the descent,

the higher is the ascent that it brings.

From this it is understood,

that however high the ascent of the redemption would have been had it come in the year 5744,

all the more so at the beginning of the year — it will be even higher now that the redemption comes

(and especially since even in the early days of the year 5745 the redemption has not yet come),

because in the meantime it has been delayed for some reason and there has been an additional descent to a lower level,

consequently the ascent that comes through this descent is also higher,

and the "I will thank You, Hashem, for You were angry with me"¹⁵ will be even stronger,

because the "You were angry with me" has become stronger!

On the other hand,

the Jewish people argue,

just as they argued in the Egyptian exile¹⁶ — that they forgo the "afterward they will go out with great wealth"¹⁷

(which comes through "they will enslave them and oppress them"¹⁸)

saying "if only we could go out ourselves,"

and so too in this exile,

of which "all the kingdoms

(the exiles)

are called by the name of Egypt"¹⁹ — the Jewish people cry out "do not be silent and do not rest"²⁰,

"until when"²¹

(and all similar expressions),

that they forgo the even higher ascent that could come through the descent of exile,

provided they leave exile a moment earlier!

And just as the Jewish people indeed achieved in the Egyptian exile

(due to their endearment,

or the other explanations of this²²),

that "once the time had arrived, the Omnipresent did not delay them even for a blink of an eye"²³,

and they immediately went out "with a high hand"²⁴ — so too will it be in this exile,

that they will immediately go out of exile.

But, what will be with the higher ascents that could have been attained — the answer to this is from the story of the Tzemach Tzedek²⁵,

that he considered that if the Alter Rebbe had given him

(matters of)

Torah as a gift,

he could have labored for even higher matters — so too, let the redemption come now,

and after the redemption we will utilize the powers that we have,

and especially the additional powers gained through the redemption itself — to labor and attain higher and higher!

In the true and complete redemption through our righteous Mashiach, speedily and truly in our days.

His Holiness, the Rebbe, shlita, instructed to sing the melodies of our Rabbis, our leaders, with words.

They began to sing the melody of three movements — and His Holiness, the Rebbe, shlita, said:

Let them sing the melody of the first leader,

Moshe Rabbeinu — "And He was King in Yeshurun"²⁶.

And in continuation of the melody he said:

There are those melancholic ones who, in whatever situation or circumstance, find reasons to worry about "what will people say"! Since there are "people",

who have the virtue that the Most High created them,

as the Alter Rebbe writes in Tanya chapter 32²⁷ — one must worry about "what will people say"!..

And so now:

They worry about what people will say about the fact that on Rosh Hashanah and after Rosh Hashanah we suddenly sing a wedding melody,

"And He was King in Yeshurun etc. 'Again there shall be heard etc.'"?!

And the explanation of this is:

First of all, "And He was King in Yeshurun etc." is a verse in our holy Torah which was read just today

(in the afternoon prayer).

And to this was joined

(in this melody)

another verse from our holy Torah²⁸ — "Again there shall be heard etc. in the cities of Judah and in the streets of Jerusalem etc. the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride",

and in the language of the text of the Seven Blessings — "Speedily, Hashem our God, let there be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride" — these two verses were not joined now,

rather they have been joined for a long time.

And in addition to this:

It is known the letter of the Alter Rebbe to his chassidim regarding questions that were asked of them — it shows,

that at that time there were also among the chassidim those with melancholy,

of course,

smaller than today.

In any case, they were certainly chassidim — that one should not be affected by this,

And on the contrary,

one should be joyous about this, that they did not find greater difficulties,

and only these difficulties! A second version:

That one has no connection to the difficulties that are asked,

rather this is simply to bother.

And regarding this concerning the "difficulty" about that on Motzaei Rosh Hashanah they sing a wedding melody,

"Vayehi Bishurun Melech etc.":

What can bring a greater joy than this, that one asks a "difficulty" why they sing "Vayehi Bishurun Melech" on Motzaei Rosh Hashanah — when the matter of "Vayehi Bishurun Melech" is connected to Rosh Hashanah,

as the Alter Rebbe writes in Likkutei Torah²⁸

And the explanation of this:

On Rosh Hashanah one coronates and crowns the Most High as King — "Make Me king over you"²⁹.

And this is one of the reasons for the shofar blowing on Rosh Hashanah.

As the Saadia Gaon explains³⁰,

"Because on this day was the beginning of creation, on which the Holy One, blessed be He, created the world and reigned over it, and so kings do at the beginning of their reign, that they blow before them with trumpets and horns to announce and make heard everywhere the beginning of their reign. So too we coronate over us the Creator on this day

(Rosh Hashanah),

and so said David³¹ 'With trumpets and the sound of the shofar, shout before the King, Hashem.'" And the coronation and crowning of the King is with great joy,

as explained in the well-known continuation of "Yom Tov of Rosh Hashanah that falls on Shabbat" of my revered father-in-law, the Rebbe³².

And one of the verses that pertain to the coronation of the Holy One, blessed be He, on Rosh Hashanah is "Vayehi Bishurun Melech, when the heads of the people gathered, the tribes of Israel together",

as one says on Rosh Hashanah in the verses of Kingship:

As is known the interpretation³³ of "Vayehi Bishurun Melech",

that this refers to the Holy One, blessed be He,

the King of the world

(in addition to the interpretation that "Vayehi Bishurun Melech" refers to Moshe Rabbeinu³⁴).

And this refers to the coronation and crowning of the King of kings, the Holy One, blessed be He — "Vayehi Bishurun Melech" — on Rosh Hashanah.

And this is accomplished through "when the heads of the people gathered, the tribes of Israel together",

through all Jews together

("Make Me king over you"),

through the fact that Jews stand in unity,

in the manner of "You are standing today — Rosh Hashanah — all of you before Hashem your G-d"

(according to the simple meaning of the verse "when the heads of the people gathered, the tribes of Israel together")³⁵.

And from this it is understood,

according to the aforementioned letter of the Alter Rebbe,

that what can be a greater joy than this, that one asks a "question" why on Motzaei Rosh Hashanah they sing with joy the melody "Vayehi Bishurun Melech, when the heads of the people gathered, the tribes of Israel together",

which is connected to the crowning of the King on Rosh Hashanah,

and furthermore the crowning is with great joy,

similar to the joy of a wedding — and therefore it is fitting to sing a melody with joy,

and especially a wedding melody.

And in addition, it also has a connection to the second verse that is joined in the melody to "Vayehi Bishurun Melech" — "Od yishama etc. in the cities of Yehudah and in the streets of Yerushalayim etc., the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride" — connected to a wedding. And especially this is connected to the present time,

the last days of exile and we are about to enter into the true and complete redemption³⁶,

and especially when one is on Motzaei Shabbat when one celebrates the meal of David, the King Moshiach³⁷:

It is stated in Shemot Rabbah³⁸ that in this time

(including the time of the Holy Temple etc.)

is all the time of betrothal between the Most High and the Jewish people,

and in the future to come will be the marriage.

And based on this it is understood that when one stands immediately before the redemption,

and especially on Motzaei Shabbat,

the meal of David, the King Moshiach — it is most fitting to sing a wedding melody,

"Od — soon — yishama etc. in the cities of Yehudah and in the streets of Yerushalayim etc., the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride" — which means that very soon will be the marriage between the Most High and the Jewish people³⁸,

And one will hear "the voice of the groom",

which refers to the Most High — the matter of "And it shall be on that day, He will blow a great shofar"³⁹,

and "the voice of the bride" — which refers to the Jewish people,

the Congregation of Israel,

through this that there will then be the ingathering of the exiles,

the dispersed of Israel will be gathered,

"And you will be gathered one by one, O children of Israel"⁴⁰,

as the continuation of the verse "

(He will blow a great shofar)

and those lost in the land of Ashur and those dispersed in the land of Mitzrayim will come."

And this is also connected with Rosh Hashanah and with the first verse — "And He was King in Yeshurun etc.":

"And He was King in Yeshurun" refers to "the voice of the groom",

the Holy One, blessed be He,

and He is crowned as King on Rosh Hashanah through the sounding of the shofar,

"a great shofar will be sounded";

and "when the heads of the people assembled, the tribes of Israel together" — refers to "the voice of the bride",

of the Jewish people,

who all gather together in the ingathering of the exiles.

That is, Rosh Hashanah is analogous to the matter of the wedding,

the marriage of the Holy One, blessed be He, and the Congregation of Israel — because then "And He was King in Yeshurun"

("the voice of the groom")

and "when the heads of the people assembled, the tribes of Israel together"

("the voice of the bride") come together,

the Jewish people then stand in the manner of "you are standing today, all of you",

and the Jewish people crown the Most High as King with great joy,

through the sounding of the shofar,

for which another reason is to recall the matter of the ingathering of the exiles — "And it shall be on that day, a great shofar will be sounded, and those lost in the land of Assyria will come etc."

And through this very thing — that the Jewish people stand on Rosh Hashanah in the manner of "when the heads of the people assembled, the tribes of Israel together" — they bring the redemption and the complete marriage of the Most High with the Jewish people

("the voice of the groom and the voice of the bride"),

and all the more so and certainly:

Since "if a single righteous person repents with complete repentance in his generation, the Messiah comes"

(as brought in the Tikkunim⁴¹),

all the more so when there is a situation of "when the heads of the people assembled, the tribes of Israel together" and they all together repent etc.,

it is certain that through this the redemption is brought.

It follows — that we have the groom,

and we have the bride,

and we have repentance,

and we have the holy Shabbos — it is a certain thing that there must be "soon — immediately — there will be heard in the cities of Judah and in the outskirts of Jerusalem the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride",

with all the interpretations thereof,

beginning with the primary interpretation — the marriage of the Holy One, blessed be He, and the Congregation of Israel,

all the Jewish people together,

and each individual Jew,

a marriage forever and for all eternities,

souls in bodies,

and also souls alone,

in the true and complete redemption through our righteous Messiah, speedily and in our actual days.

His Holy Honor, our Master, Teacher, and Rebbe, the Rebbe Shlita, hinted to continue by playing the melodies of our Rabbis, our leaders

(with words):

A melody of the Alter Rebbe, may his merit protect us. His Holy Honor, our Master, Teacher, and Rebbe, the Rebbe Shlita, said:

Choose for yourselves a melody with words] — Eli Atah. A melody of the Mitteler Rebbe

(Nie Zhuritsy Khalaptsy).

A melody of the Tzemach Tzedek

(Yemin Hashem Romemah).

[They did not find a melody of the Rebbe Maharash with words (and several tried to start a melody and stopped),

- and His Holy Honor, our Master, Teacher, and Rebbe, the Rebbe Shlita, said:

If a chazzan forgets,

another from the congregation helps him out! One should not wait for invitations! When they had not yet sung any melody — he said:

Let them already sing a melody without words. And they sang]

A melody of the Rebbe Maharash

(Milkhatchilah Ariber).

And afterwards a melody of the Rebbe

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

The Beinoni. Atah Bechartanu.

On the verse "And in the seventh month, on the first of the month etc."

(which refers to Rosh Hashanah)

which appears both in Parshat Emor⁴² and in Parshat Pinchas⁴³, there are several discourses of the Tzemach Tzedek which are printed in Ohr HaTorah in its place, in Sefer Devarim, Discourses for Rosh Hashanah⁴⁴

[where he explains, among other things, the difference between the two verses (as discussed above⁴⁵):

In Parshat Emor it says first "a memorial of blowing",

corresponding to Yitzchak⁴⁶,

and afterwards "a holy convocation",

corresponding to Yaakov⁴⁷,

and in Parshat Pinchas it says "a holy convocation" before "a day of blowing"].

And as is his way in many discourses,

the Tzemach Tzedek divides the discourse into several sections,

and in each section he explains a statement of our Sages, of the Oral Torah, according to Chassidus, in connection with the verse with which the discourse begins.

As is seen in the many discourses of his which are already printed,

including also in his notes on Tehillim,

where he explains several verses from the chapters of Tehillim,

and he divides them into several sections,

and in each section he explains a statement of our Sages on the verse according to the way of Chassidus;

and also in his discourses which are not yet printed.

In the first maamar

(in Ohr HaTorah)

on the verse "And in the seventh month" there is, however, an addition and novelty that I have found only in a limited number of maamarim:

In the sections of this maamar, he does not merely bring statements of Chazal on the verse which he explains according to Chassidus without connection between the citation of Chazal in one section and the citation of Chazal in a second section — rather, he brings in separate sections separate Chassidic discourses and says "it can be explained regarding Rosh HaShanah":

In one section he writes⁴⁸ — "the discourse 'Eileh Masei' can be explained regarding Rosh HaShanah etc." Then he writes again in a subsequent section⁴⁹:

"The discourse 'And behold, a well in the field' can also be connected to Rosh HaShanah."

And then in the following section⁵⁰:

"The discourse 'The continual burnt-offering which was made at Mount Sinai' can also be connected to the matter of Rosh HaShanah." And in the following section⁵¹:

"The discourse 'And you shall teach them to your children...

can also be connected to Rosh HaShanah."

What the novelty in this is:

He brings separate discourses that are found in different places,

and each one of them speaks about separate topics and subjects in Torah,

and not only does he bring them in this one maamar beginning with "And on the seventh day,"

but he leaves them in separate sections without connection between them

(as in most of his maamarim),

rather, he connects them all together — "it can be connected to the matter of Rosh HaShanah." He indeed brings them in separate sections — but in all the sections the content is to connect them with the matter of Rosh HaShanah.

And as mentioned,

this style I have found only in a limited number of maamarim. In most maamarim he brings only various statements of Chazal in separate sections and explains each one of them individually,

but does not connect them together to one matter.

Why, seemingly, could the Tzemach Tzedek have connected all the sections in many maamarim,

even though not in all maamarim does it speak about a specific day

(as in our case — the day of Rosh HaShanah)

with which one could connect all the sections;

but the very fact that the Tzemach Tzedek brings all these statements of Chazal in sections in the same maamar,

indicates a common denominator among them,

the Tzemach Tzedek could have already connected them all together:

Nevertheless, one finds only in a limited number of discourses that he connects all the sections together with one matter,

and one of them — the discourse regarding Rosh HaShanah,

that he connects all the discourses in the separate sections with the matter of the day — Rosh HaShanah.

And one could say, in a possible manner

(at least),

the explanation of this and the lesson and instruction from it:

All matters in the world and among Jews begin from Torah,

as the statement⁵² "He looked into the Torah and created the world."

That is, before a Jew,

from "your heads, your tribes" to "your woodcutters" and "your water drawers" and all the types in between,

does something,

he must first look into the Torah and learn from it an instruction how he should do it.

And as is known the story with the Rebbe, my father-in-law, the Rebbe, leader of our generation,

that once at a meal when they asked him a question — he said that he first needs to look into the siddur,

where there are concise laws of the Shulchan Aruch of that Yom Tov when the meal and farbrengen took place. That he said publicly,

and certainly they recorded in the notes also this word

(just as they recorded all matters).

And one could say that all utterances of a person,

all the more so of a Jew — have content according to Torah,

all the more so a word of a Nasi that he said publicly and said it in a style that this is how one should conduct oneself — is certainly according to Torah and certainly one must learn from it that this is how one should also conduct oneself tomorrow,

and tomorrow after some time.

With this one will also understand the matter that specifically in this discourse connected with Rosh HaShanah the Tzemach Tzedek connects and joins the discourses to the matter of Rosh HaShanah,

a thing that is found only in a limited number of maamarim.

And with a preface of the explanation of the content of the matter of Rosh HaShanah:

Rosh HaShanah is connected with the unity of all of Israel together.

As the Alter Rebbe explains in Likkutei Torah⁵³ on the verse "You are standing today, all of you, before Hashem your G-d etc.",

that "today" refers to Rosh HaShanah,

"that all sparks of souls stand and are elevated to their first source on this day, before Hashem, your heads, your tribes etc., from your woodcutters to your water drawers etc."

Why "all Israel are one complete structure…

And on Rosh Hashanah all levels are elevated, even from your wood hewer to your water drawer, which are aspects and lower levels…

to all being elevated upward to their source of hewing,

and this is "And He was King in Yeshurun, when the heads of the people gathered, the tribes of Israel together…

meaning that they all gather together to be as one, like one, etc."

Because in holiness, their end is interwoven in their beginning⁵⁴ "that He has no aspect of beginning or end",

and therefore there is in "each and every one an aspect and level that is not in his fellow, and they all need one another,

and thus there is an advantage in each and every one that is higher than his fellow, and his fellow needs him, etc.,

even one who thinks in his mind that he is an aspect of a head relative to his fellow, still he has no completeness without his fellow, and a deficiency will be found in his soul that his fellow completes him,

and through this he will be nullified and lowly of spirit before his fellow, so that a person will not find head and tail, etc."

That is, on one hand, all Jews are one nation,⁵⁵

they are all obligated in the entire Torah,

in the 248 positive commandments and the 365 negative commandments;

but together with this, we see that in this very thing, "your heads" have primary commandments that are specifically relevant to them as "your heads",

and likewise "your wood hewers" and "your water drawers" have all these types, each one having primary commandments that are specifically relevant to them.

That is, that according to Torah, there are distinctions of levels among Jews.

And when Rosh Hashanah comes, then it is emphasized how all types among Jews stand "all of you before Hashem your G-d… to pass into the covenant of Hashem your G-d" to fulfill equally all of this Torah.

And since He looked into the Torah and created the world,

the unity and connection of all Jews must begin from the unity and connection of the distinctions of levels in the Torah,

in accordance with which there are the distinctions of levels among Jews.

That is, although the Torah is one Torah,

just as Jews are one nation — there is division in the Torah,

and in several ways:

Torah of three divisions.⁵⁶

The 53 orders of the Torah.⁵⁷ The five books of the Torah,

and so forth.

All the more so in the Oral Torah, there are certainly distinctions of levels. And in accordance with the levels in the Torah, there are distinctions of levels among Jews.

When it comes to Rosh Hashanah,

when all types of Jews stand in unity and connection together — then first and foremost there must be the unity and connection between the distinctions of levels in the Torah,

and consequently, from this it is drawn with greater intensity into the unity and connection between the distinctions of levels among Jews, which correspond to the distinctions of levels in the Torah.

And it can be said that this is the reason why the Tzemach Tzedek writes specifically in this maamar beginning "And in the seventh month" that "one must connect" the various discourses he brings with the subject of Rosh Hashanah

(not like in most of his discourses where he does not connect one section with the next)

because on Rosh Hashanah the unity and connection of all types among Jews is emphasized;

And since He looked into the Torah and created the world,

the unity and connection of all Jews must begin from the unity and connection of the distinctions of levels in the Torah — therefore, first and foremost there must be the "one must connect" regarding Rosh Hashanah of several discourses that speak about different subjects of the Torah,

and through this it is drawn into the distinctions of levels among Jews.

And since it concerns Rosh Hashanah — when the innermost vitality is drawn into the world⁵⁸

(on the 25th of Elul, the external vitality is drawn)

— therefore it is most fitting that the "one must connect" the various discourses and subjects of the Torah with the subject of Rosh Hashanah should begin from the innermost aspect of the Torah,

in a Chassidic discourse — that "one must connect" the Chassidic discourses that the Tzemach Tzedek brings with the subject of Rosh Hashanah in general,

And in particular with the maamar beginning "And in the seventh month",

where "seventh" is from the term satiety⁵⁹

(as explained in that maamar⁶⁰),

filled,

that is, that it includes within itself all matters,

and particularly according to the teaching of the Baal Shem Tov⁶¹ that the seventh month is "the one who is sworn and who satiates with abundant good all of Israel for the entire year",

That is, not only is the seventh month itself satiety,

but it satiates the entire surrounding. Consequently, it is understandable why the "one must connect" the various subjects in the Torah is in this maamar beginning "And in the seventh month",

which is satiety and satiating,

in it are included and in unity all matters.

And from this that there is the "yesh l'kashair" with the matter of Rosh Hashanah and in the seventh month the various discourses of Chassidus that the Tzemach Tzedek brings — the connection and unification is drawn down into the distinctions of levels between Jews,

so that there becomes the "yesh l'kashair" of every Jew with all Jews,

that every Jew is a living Chassidic discourse,

and according to the explanation of the commentators⁶² on "This is the book of the generations of Adam"⁶³, that

(the generations of)

every person is a complete book,

And as hinted in the teaching of the Mishnah⁶⁴ "Who is wise? One who learns from every person":

Since every person is an Adam,

a complete book,

therefore one can learn from every person.

Even if he

(the learner)

thinks that he is complete,

or even if the truth is so — the Alter Rebbe says in his discourse in Likkutei Torah on Parshat Nitzavim

(as above),

that in every person there is "a level and degree that is not in his fellow, and all need each other,

and thus there is an advantage in each and every one that is higher than his fellow and his fellow needs him etc.,

even one who thinks in his mind that he is a level of 'head' relative to his fellow — he has no completeness without his fellow, and a deficiency will be found in his soul that his fellow completes,

and through this he will be nullified and lowly of spirit before his fellow, so that a person will not find 'head' and 'end' etc."

That is, every Jew is dependent on all other Jews,

not because of his deficiency, Heaven forbid,

but even if he has no deficiency,

he is in the ultimate perfection with every perfection that exists — there is, however, a matter that is more elevated, from the aspect of what is stated "before Hashem your G-d",

that relative to this level each one must come to the other,

until "a person will not find 'head' and 'end'". But from there one draws it down into a good and broad land⁶⁵.

From this there is a special awakening and a special instruction:

On Rosh Hashanah all Jews stand "Nitzavim today, all of you".

That is:

Every Jew stands in the manner of "Nitzavim",

from the term "Nitzav Melech"⁶⁶,

with the strength of a king,

for "the king said, uproot the mountain"⁶⁷,

for a king there are no obstacles or hindrances,

and as it is written⁶⁸ "by the word of the king, dominion".

Even if he has an evil inclination that is likened to a high mountain⁶⁹, it is explained⁷⁰,

that when a Jew says a matter in Torah — "the king said" — it becomes "uproot the mountain",

he uproots the evil inclination.

And the meaning of "uproot the mountain" is not that he nullifies the existence of the evil inclination,

— "uproot the mountain" — he tears out the mountain from the place where it was previously,

and afterwards he does the service of subjugation and transformation,

so that he completely transforms the evil inclination and places it in the place appropriate to the intention of the creation of the evil inclination for which it was created,

which is in order to demonstrate the superiority of the son of the king⁷¹.

And especially after the service of the month of Elul and the days of Selichot and Rosh Hashanah and Shabbat Shuvah,

then one certainly has the advantages of subjugation and transformation and both together.

And in addition to the elevation that each and every Jew has because he stands in the manner of "Nitzavim",

"Nitzav Melech" — there is further what "You are standing today, all of you",

that there becomes the connection, combination, and unity of all Jews together,

and every Jew, in whatever level he may stand, one connects him

("yesh l'kashair")

with all other Jews,

for every Jew is a Chassidic discourse,

he has his advantages to which all others must come,

as above.

Then it comes that one has,

not only the advantages that each one has on his own,

as "Nitzav Melech",

but the advantages of all Jews together.

And the greatness of the elevation in this is understood,

and all the more so and how much more so:

If when one transforms, combines, and unites several mundane matters together — there is in this a great elevation,

how much more so when one connects matters of holiness together,

it becomes a "great multitude",

in order that it should be "to pass you into the covenant of Hashem your G-d etc. to establish you today as a people for Him etc."⁷² — it is all the more so that this brings about a great elevation,

until that every Jew who comes and one connects him with the "great multitude",

adds even more to this "majesty of the king"⁷³,

in addition to the greatness of the matter of love of Israel which is a "great principle in the Torah"⁷⁴!

All the more so when one connects a multitude of Jews,

not a minority of the many⁷⁵,

but many multitudes.

Along with this, there was the instruction, empowerment, and emphasis from the study of what the Tzemach Tzedek writes in his discourse beginning "And in the seventh month," that "one must connect" the various discourses with the matter of Rosh HaShanah — that Torah gives the power to connect all types of Jews, who are divided according to the distinctions in Torah,

as above.

And in addition to this, there was the instruction of the Rebbe, my father-in-law, the Nasi of our generation,

the successor of the Nesi'im before him until the Tzemach Tzedek

(and earlier)

— that one must go out and connect and unite every Jew together with all Jews.

The practical instruction from this:

On Rosh HaShanah there was "accept My kingship"⁷⁶,

we crowned and accepted the kingship of the Holy One, blessed be He,

"And He was King in Yeshurun",

through the fact that there was "when the heads of the people assembled, the tribes of Israel together",

"all of you".

What is the acceptance of His kingship,

"And He was King in Yeshurun",

means both in its plain sense — the King of the world

(the Holy One, blessed be He),

and also in its plain sense — the king of the generation,

Moshe Rabbeinu,

and in this generation — the Nasi of our generation

(for "who is a Nasi? This is a king"⁷⁷),

because since both meanings are in the same word

("king")

the connection between them is understood,

for that which Moshe Rabbeinu is a king is by virtue of the fact that "there is none above him except Hashem his God"⁷⁸.

Thus, coming from Rosh HaShanah when there was "accept My kingship" — afterwards there must be "accept My decrees"⁷⁹,

i.e., the decrees and instructions of the king — "And He was King in Yeshurun" — of this generation,

the Nasi of our generation,

by virtue of the fact that "there is none above him except Hashem his God",

the King of the world

(the other meaning in "And He was King in Yeshurun").

And in avodah:

The matter of the kingship of the king of the generation — the Nasi of our generation,

by virtue of the King of the world — must descend into actuality in the avodah of each and every one,

through the fact that within him there is the avodah of "king",

an acronym for brain, heart, liver

(as explained in the books⁸⁰),

i.e., in the "three rulers",

in the language of the Zohar⁸¹.

And in more detail:

In the language of the translation

(of the Zohar)

it is called "

(three)

rulers",

which indicates the avodah in the manner of "His kingship rules over all"⁸²,

in a manner of rule, dominion, and compulsion⁸³;

however, in the Holy Tongue it is called "king", an acronym for brain, heart, liver,

for "His kingship they accepted upon themselves willingly" *⁸³,

this is willingly and in the manner of "in the light of the king's face is life"⁸⁴.

And in what does "accept My decrees" consist,

the instructions of the Nasi of our generation,

the successor of the Nesi'im before him until the Tzemach Tzedek

(as above)

— that one should go out and connect and unite every Jew with all other Jews.

There was further emphasis on this from the placement of Rosh HaShanah in this year — that from Rosh HaShanah one goes directly into the day of Shabbos:

Shabbos emphasizes the unity of Jews. As it is brought in the Midrash⁸⁵:

"Shabbos said before the Holy One, blessed be He: 'Master of the Universe, to all of them

(all the weekdays)

there is a partner,

but to me there is no partner.

The Holy One, blessed be He, said to it: The Congregation of Israel is your partner.'"

And the explanation of this⁸⁶ — because Shabbos is holy,

and so too Israel,

consequently Shabbos cannot be joined with the weekdays.

And so too the nations of the world have a partner among other nations,

but Jews have no partner,

they are a unique nation. Therefore, the Holy One, blessed be He, said that "the Congregation of Israel is your partner."

One sees from this that specifically Shabbos and Israel were created in their essence in a manner of oneness,

not like a partner,

for a partner indicates that he has another alongside him.

And afterwards the Holy One, blessed be He, said that "Israel is your partner",

that Israel should become a partner with Shabbos. Then it emerges that in this there are all the advantages:

both the advantages of partners,

the advantage of "male and female He created them"⁸⁷,

and together with this also the advantage of oneness,

which exists more in Shabbos and Israel than in the other days and in the nations of the world.

Based on this, it is understood that in Rosh HaShanah of this year, which goes directly into Shabbos — there is even more power to accomplish the matter of connecting and uniting every Jew with all Jews — "You are standing today, all of you",

because Shabbos brings out even more the unity of Israel.

The lesson from this regarding action:

It is known the explanation of my revered father-in-law, the Rebbe ⁸⁸ on "Be fruitful and multiply"

(the purpose of "male and female He created them",

Yisrael and Shabbos)

— go make another Jew. Someone asked him regarding connection — he told him:

The first commandment in the Torah,

and the order in the Torah is also Torah,

is — "Be fruitful and multiply and fill the earth and subdue it",

which means spiritually — go make another Jew.

And it is understood that this means that one must make the other Jew a Jew in such a way that he be complete in his body, his soul, and his property,

as the Torah states ⁸⁹ "If you walk in My statutes and keep My commandments" then "I will give your rains in their time etc."

It was mentioned earlier

(approximately),

since this year comes after the preparation of last year,

which was in the same determination,

and a complete year,

with all the advantages of the determination and portion etc.

(as discussed last year and already printed,

and mentioned earlier briefly)

— it is understandable the greatness of the elevation that can be attained in this year when it must be an ascent in holiness relative to last year.

Everything, however, is hinted in the Torah — at least in the manner of a sign.

Therefore the elevation of this year must be hinted in the Torah.

It is seen in actuality that it is indeed hinted in the sign of the year — as explained in the Tur ⁹⁰,

and copied in the books after it and before it,

that every year has its sign of the year,

which consists of three letters:

The first letter is the day on which the first day of Rosh HaShanah falls;

The third letter is the day on which the first day of Pesach falls;

And the middle letter is the initial of Shin — when it is a full year,

like last year,

a Chet — when it is a deficient year

(i.e., when both Cheshvan and Kislev are deficient),

and a Kaf — when it is a regular year

(i.e., when Cheshvan is deficient and Kislev is full,

then it is regular:

Tishrei full,

Cheshvan deficient,

Kislev full,

Teves deficient etc.).

The sign of this year

(5745) is

(as it states in the calendars)

— "Hei-Kaf-Zayin". The first day of Rosh HaShanah was on the fifth day;

It is a regular year;

And the first day of Pesach will be on the seventh day.

The explanation of the elevation in this and the lesson from it:

There are two orders in the service of man — regular and irregular. The service of the righteous and the service of the penitents ⁹¹:

The service of the righteous is regular,

"the perpetual offerings in their order",

according to Torah and its commandments. And the service of the penitent is in a manner of skipping and leaping,

because since he transgressed a matter in Torah and commandments,

he must come to an irregular service to repent for it.

And in each of these two orders there is an advantage over the other,

even in practical law:

The advantage of the righteous — a penitent must have special caution in many matters more than a righteous person so that he not return to his way ⁹². On the other hand, "In the place where penitents stand, even the completely righteous cannot stand" ⁹³,

the enthusiasm in the service of Hashem of a penitent is greater than that of a righteous person.

Nevertheless, one demands of a Jew that initially he should specifically perform regular service,

and thus the ultimate perfection of service is specifically regular service. As we see it in the future:

One of the matters that will be in the future is — Mashiach comes to bring the righteous to repentance ⁹⁴.

That is, that a righteous person will have both of the above advantages — the advantage of the righteous and the advantage of the penitent.

Seemingly:

In order to bring out the same point, one could also have said the opposite,

that a penitent

(penitent)

will have the advantage of the righteous,

and not say that a righteous person will have the advantage of repentance.

Nevertheless, it is seen that it is specifically said "Mashiach comes to bring the righteous to repentance". From this it is understood that the order in the future will be specifically regular service — the service of the righteous.

As explained in Yechezkel regarding the order of the future — the offering of the sacrifices,

the perpetual offerings in their order,

and "the gate of the inner courtyard that faces east shall be closed the six working days, but on the Shabbos day and on the day of the new moon it shall be opened" ⁹⁵ etc. — a fixed order in their sequence,

the service of the righteous. Only within this itself will also come the advantage of repentance. Therefore it is not said that a penitent will have the advantage of the righteous,

but rather that "He comes to bring the righteous to repentance".

In order to reach the future redemption from the darkness of this final exile, one must specifically come to avodah shelo kesidrah,

in the manner of "He skips over the mountains, He leaps over the hills"⁹⁶,

and to such an extent,

that even though "mountains" and "hills" refer to the Avos and Imahos⁹⁷,

for the Avos are themselves the Merkavah⁹⁷

(the ultimate purpose of avodah kesidrah)

— nevertheless, it is said that there must be "He skips over the mountains, He leaps over the hills";

But after the redemption has already come — then the daily avodah is specifically kesidrah,

the avodah of tzaddikim,

and since the redemption comes after the avodah in the darkness of exile, then

(in the future)

there will remain a lasting impression and continuing effect of the matter of teshuvah — therefore, at that time there will be tzaddikim ba'alei teshuvah.

And thus the overall order of the world was established —

(before creation)

the avodah of tzaddikim,

then the avodah of teshuvah,

then the ultimate perfection

(in the future)

— tzaddikim ba'alei teshuvah:

Before creation, there was only the aspect of tzaddikim,

because at that time there was no existence of the opposite.

Afterwards, the creation of the world came about,

down to this lowest world, below which there is no lower. And within this itself, it took some time until there came into being an existence of the opposite upon which one must do teshuvah:

on the sixth day of Ma'aseh Bereishis,

and on the sixth day itself, after several hours — only then was the sin of the Tree of Knowledge,

from which it is understood that until then the world was in a state of tzaddik,

and after the sin and descent, the innovation of a descent for the sake of ascent through the avodah of teshuvah was added.

As it was afterwards that Adam HaRishon did teshuvah for the sin,

as it says in the Midrash⁹⁸ that Adam HaRishon said "A psalm, a song for the Shabbos day",

Shabbos being the letters of tashuv⁹⁹

(as brought also in Iggeres HaTeshuvah¹⁰⁰)

— avodah shelo kesidrah.

Afterwards, when the redemption will come, then after the redemption the order of avodah will be specifically kesidrah,

as explained in Yechezkel

(as above)

— the avodah of tzaddikim,

but within this will also be included

(not as before creation)

the avodah of teshuvah

(since it comes after the avodah in the darkness of exile)

— tzaddikim ba'alei teshuvah.

And based on this, the superiority and the lesson of this year is understood — as hinted in

(the middle letter of)

the sign of the year — "Chof",

a shanah kesidrah:

that in this year, there is with emphasis and in a revealed manner

(more than in other years)

specifically the avodah kesidrah,

whose perfection will be in the future redemption.

And from this is also understood the superiority of this year

(shanah kesidrah)

over the past year,

which was a shanah sheleimah:

When one says "shanah sheleimah", this emphasizes that there is something that needs to be completed,

only it is a shanah sheleimah when one is always completing — the avodah of teshuvah.

In contrast, "shanah kesidrah" indicates avodah kesidrah — the avodah of tzaddikim.

And the order of the years is precisely:

First comes a shanah sheleimah,

when one does the avodah to complete all matters,

the matter of teshuvah,

and after one has completed all matters with all the explanations in completion,

and one has already effected all the things that require avodah shelo kesidrah — then comes a shanah kesidrah,

the avodah of tzaddikim.

But since the shanah kesidrah comes after the shanah sheleimah

(the avodah of teshuvah),

it is understood that then one ascends to an even higher level than was the case from the shanah sheleimah

(teshuvah).

That is, an ascent not only to the place from which one descended

(before teshuvah),

but to a higher place,

like the gain of teshuvah,

and even higher — as teshuvah is included in avodah kesidrah

(the avodah of tzaddikim)

— tzaddikim ba'alei teshuvah.

That is, one has both advantages,

and as they stand in avodah kesidrah

(tzaddikim).

The lesson from this:

When one goes to influence another in Yiddishkeit and the like — one sees in practice that one must do so kesidrah:

Regarding oneself, one indeed must proceed with a push and with a storm and with leaping;

But when speaking with another — one must speak with him in pleasant ways and in ways of peace,

specifically "Train the youth according to his way"¹⁰¹,

with measures and limitations according to his worth — so that one does not frighten him and not give him something that is beyond his vessels.

And in the language of Chazal¹⁰² — most goodness they cannot receive,

even for one who knows that this is good,

all the more so if he does not know it.

And this is a necessity not only regarding the work with another,

but also regarding oneself. Because a Jew must go out and make another Jew

(as above, section 17),

whereby he himself becomes proper — and in the work of making another Jew it is a necessity that this be specifically in an orderly manner.

And this comes,

as mentioned,

after the completion of the work of teshuvah in the previous year,

a full year,

and after having done the work in a non-orderly manner, one comes to an even higher level — a year in an orderly manner

(the work of the tzaddikim),

and the work of teshuvah as it is included in this — tzaddikim in teshuvah.

And one can connect this also with the first and last letter of the sign of this year — "Hei-Kaf-Zayin" — the Hei

(corresponding to that which the first day of Rosh Hashanah is on the fifth day),

and the Zayin

(corresponding to the first day of Pesach):

The fifth day has in itself an elevation — that "a blessing for fish was said on it",

as the Gemara says in Ketubot ¹⁰³

[as explained there that the fifth day and the sixth day have a special elevation — on the fifth day "a blessing for fish was said on it" and on the sixth day "a blessing for man was said on it"].

That is, that the fifth day has in itself the elevation that then there is a special blessing in the world and in all matters of the world

(fish and beasts of the earth, etc.).

That is, in addition to that which the world was created by the Holy One, blessed be He,

and in addition to that which "the world was created in its fullness" ¹⁰⁴,

there comes on the fifth day even more — that the world receives an additional blessing from the One Above.

In addition to that which the Hei has in itself the elevation that "with the Hei the world was created" *¹⁰⁴ — there comes the elevation that on

(the day)

the Hei "a blessing was said on it" regarding matters of the world,

in addition to the very creation of this world by the Holy One, blessed be He,

this is the blessing of the Holy One, blessed be He, within the creation.

That is, that the elevation of the fifth day is — that one then sees more openly in every thing of the world the power of the Maker within the made,

as "with the Hei the world was created",

and even more — one sees openly in every creation the blessing of the Holy One, blessed be He

(in addition to the power of the Maker within the made).

Sometimes it can only be that "dust" has accumulated

(much)

that covers it,

one need only blow away the "dust" and then one will see it openly with fleshly eyes.

Until that this

(that on the fifth day a blessing was said on it for matters of the world)

is relevant to halachah

(as stated there in the Gemara),

that is, that this

(the blessing of the Holy One, blessed be He, in the world)

becomes a matter in Torah,

or a matter that derives from Torah.

And from how this was on the first fifth day,

it is drawn down and affects every fifth day,

all the more so Rosh Hashanah that occurs on the fifth day — that this has in itself the elevation that then one sees an additional blessing from the One Above in every single creation.

And that the elevation on the fifth day

(the blessing of the Holy One, blessed be He, in the world)

is also relevant to the work of man:

Every person must accomplish in the world. And in order to give a Jew strength for this, he is sent down below in a manner that in the world everything is prepared "so that he may enter the feast immediately",

as it was with the first man,

that he was created on the sixth day

(after the creation of the rest of the creations)

"so that he may enter the feast immediately" ¹⁰⁵. And through this it is easier for him to accomplish in the world,

seeing that the world itself assists him.

Within this "everything is prepared for the feast" in the world itself, there can be several levels:

It can be that "the world was created in its fullness". And afterwards it can be that in addition to this there is an additional blessing in the world

(in addition to its being created in its fullness),

that one sees even more openly the power of the Maker within the made and the blessing of Hashem in every single creation,

which helps even more for the person to perform his work in the world.

And the matter of the Hei

(that one then has the blessing of the Holy One, blessed be He, in the world)

is connected with Rosh Hashanah

(which occurs on the fifth day):

On Rosh Hashanah Jews coronate the One Above as King,

and the One Above is "He who appoints kings, and to Him is the kingship" ¹⁰⁶.

That is, that the One Above blesses and leads openly with the matters of the world — the kings of the world.

And in this year, where the sign of the year begins with a Hei

(because Rosh Hashanah occurs on the fifth day)

— that on the fifth day a blessing was said on it regarding matters of the world — it stands even more openly.

And after the Heh, the sign of this year, comes the Kaf and the Zayin.

(Corresponding to the regular order and the first day of Chol HaMoed Pesach on the seventh day of the week.)

And this alludes in the service of man:

After one has the Heh — the blessing of the Holy One, blessed be He, in the world,

when one sees openly the blessing of the Holy One, blessed be He, in all matters of the world — then comes the Kaf — the service in the regular order

(the service of the righteous),

because since from the aspect of the Heh

(that in every created being one sees openly how it does not interfere with the service of God,

but rather assists),

one has already effected all the matters that need to come to the service that is not in the regular order

(the service of repentance).

And after the Heh and the Kaf comes the Zayin

(when the first day of the festival of Passover occurs)

— the concept of “As in the days of your going out of the land of Egypt

(on the festival of Passover)

I will show him wonders” *106 on the day that is entirely Shabbat

(the seventh day)

and rest for life everlasting.

That is, after the service in worldly matters

(the Heh),

and the service in the regular order

(the Kaf),

one goes from day to day ever closer to the day that is entirely Shabbat and rest for life everlasting,

and in every single action that one does it is evident how it is a preparation for the day that is entirely Shabbat and rest for life everlasting

(the Zayin).

And as follows.

The instruction from this regarding actual practice —] what was said above is seemingly a homily and an interpretation,

if someone wants he can accept it,

and another can say the opposite;

but there is a practical application,

which is the main thing! And whether one agrees with this interpretation or not — it affects actual practice]:

Coming from Rosh HaShanah,

one then goes out into the body of the world.

That is, just as from a head it then spreads into the body of a person,

so too one goes out from Rosh HaShanah into the body of the year and the world,

that is, into all the days of the year.

When a person goes out into the great world in order to engage in activity there,

he can become frightened.

One tells him that “In the beginning God created the heavens and the earth” *107,

in the manner of “to do — to rectify,”

so that man should engage in activity there. And furthermore:

In this year Rosh HaShanah was on the fifth day of the week,

and this is the first letter of the sign of the entire year — one then sees even more openly the power of the active force within the passive object,

the blessing of God in every single created being,

and that the purpose of the making of every created being is — to rectify it through the service of man;

And since the world was created for this purpose,

the world will ultimately

(not only not hinder,

but on the contrary —)

assist man in his service to rectify the world,

because the world is blessed from the One above,

and in the world is openly evident the “Craftsman who made me,”

even though “Go and say to the Craftsman who made me” was the claim of a human being

(as related in the Gemara),

and as it seems it was a Jew — but in the content of the matter, every created being has this claim,

because “Everything that the Holy One, blessed be He, created in His world, He created only for His glory.”

Consequently, a Jew has nothing to fear from the world,

and on the contrary — the world that was created by the Holy One, blessed be He, for the glory of the Holy One, blessed be He, and receives on the fifth day an additional blessing from the One above — assists him even more to fulfill the purpose of creation — to do, to rectify.

And like the story of the holy Rebbe, my father-in-law, the Rebbe *110 regarding the Baal Shem Tov,

that his father told him that he should not fear any thing,

except for the One above Himself! And such was the conduct of the Baal Shem Tov in practice and with success — as is known from the stories of the Baal Shem Tov,

several of them in the book In Praise of the Baal Shem Tov,

And it is known what Chassidim relate, that most of the stories in In Praise of the Baal Shem Tov the author heard from the old Rebbe. And this corresponds with the fact that several stories in the name of In Praise of the Baal Shem Tov are brought in printed Chassidic discourses,

and even more so in the unprinted ones.

And recently many Chassidic discourses are being printed that were not printed until now. And may blessing come upon all those who engage in this — in “May knowledge and wisdom increase.”

Until one copies and also prints even matters upon which it was written “A.Tz.L.” = “No need to copy.” And along with this one still copies the words “No need to copy,”

so that one should know that what is written here is “No need to copy”!

And the reason why one also copies the sections - because a difficulty in the Torah is also Torah,

and also from this one can take a lesson. And as the father explains a simple matter without this,

that even a refutation in the Gemara,

and even where it says twice refutation - "and thus the halachah that they said afterwards is a fabrication etc." - as the Gemara says regarding Rav Ashi that "that of Rav Ashi is a fabrication" - all of them are truly the word of Hashem and in that same language etc. and Hashem Himself says the halachah and He Himself said that it is a fabrication",

they are all a part of the Torah that Moshe received at Sinai from the Most High,

and this is a part of the Torah that has come down to our days with all the explanations as one explains it - but here it is relevant that the reality is so!].

And this is the lesson of the "Hei"

(the first letter in the sign of the year),

corresponding to the first day of Rosh Hashanah - that going out from Rosh Hashanah into the body of the world,

a great world with nations and kings etc.,

when one has first coronated the Most High as King,

and He is "He who crowns kings and to Him is the kingship" - one must know that every day of the year belongs to a year whose sign begins with the letter Hei

(because Rosh Hashanah,

from which is drawn throughout all the days of the year (just as from the head is drawn throughout all the limbs of the body) was on the fifth day),

and this teaches him that in every thing in the world one sees openly the blessing of the Holy One, blessed be He, and the power of the active agent within the acted upon

(only it may be that one needs to remove the covering thing etc.)!

And consequently one has nothing to be impressed by from the world,

because one sees there openly the power of the active agent within the acted upon and the blessing of the Holy One, blessed be He,

and the world itself ultimately assists to fulfill the purpose of its creation - to do and to rectify.

The lesson is particularly in this year - when one enters from Rosh Hashanah

(not directly into the service in the body of the world,

the service during the weekdays of all the days of the year),

but into the day of Shabbat.

That is, that the beginning of the service in this year

(after one goes out from the head,

Rosh Hashanah)

is - on the day of Shabbat.

What the essence of Shabbat is - delight and "all your work is done."

That is, it is his work

(your work),

but it is already done,

he does not need to toil over it,

and he has only the delight from it.

And simply the matter:

All these preparations for eating and drinking and all matters of Shabbat - cooking and preparing etc. - one has already done on Erev Shabbat. And on Shabbat it is already "all your work is done",

everything is prepared,

and from it on Shabbat he has only the matter of delight,

without any toil and exertion.

And although "man is born for toil" - on the day of Shabbat his toil consists of that from "your work"

(which is done on Shabbat)

he makes the mitzvah of delighting in Shabbat,

until he is "one who delights in Shabbat",

higher than the delight of Shabbat per se,

as discussed many times.

And since in this year one enters directly from Rosh Hashanah - which was on the fifth day,

on which blessing was said in all matters of the world,

one sees openly the blessing of the Holy One, blessed be He, in every created being - into Shabbat,

whose essence is delight and all your work is done - it is certainly understandable that he has nothing to fear,

because the world will assist him.

And from this one has additional empowerment throughout all the days of the year

(after Shabbat)

- beginning when one goes out from Shabbat after Rosh Hashanah immediately at the conclusion of Shabbat,

and all the more so in the weekdays after that - to do the service in the world,

because the beginning of the year was not only on the fifth day,

but afterwards there was immediately Shabbat,

whose essence is delight and all your work is done.

And as an example of the matter that immediately "when you come into the land" it says "and the land shall rest a Shabbat for Hashem",

and in our case - that immediately the beginning of the year

(before one goes to do the service in the world during the days of the year)

begins with Shabbat

(and shall rest).

But afterwards the verse explains and details that it cannot be immediately "and shall rest"

(the Sabbatical year),

but first there must be your cycle - "six years you shall sow your field and six years you shall prune your vineyard",

and only afterwards comes "the seventh year",

"and the land shall rest a Shabbat for Hashem".

One can therefore mean that his avodah in kabolas ol of "six years you shall sow your field" is difficult and one must toil on it - on this the Torah says,

that the beginning of the year was on the fourth day,

and this is the sign of the entire year,

when the Almighty blessed all matters of creation,

and one then sees openly in all matters of the world the blessing of the Holy One, blessed be He - consequently the world itself will assist him in his avodah.

And in addition, one enters immediately from Rosh Hashanah into the Shabbos day,

whose essence is delight and "all your work is done,"

one has even more strength that the avodah during the entire year afterwards should be from within delight and in a manner of "all your work is done."

And then he can serve his avodah in its proper order

(kaf),

and from day to day they come closer by means of this, as in every action it is evident how this is a preparation for the day that is entirely Shabbos and rest for the life of the worlds

(zayin),

as follows.

The explanation of the hint and instruction of this "zayin"

(the last letter in the sign of this year "heh-kaf-zayin"):

The "zayin" which refers to the first day of Pesach in this year hints at the day that is entirely Shabbos and rest for the life of the worlds

(the seventh day in the thousands of years,

the seventh millennium),

when it will be "as in the days of your going out of the land of Egypt

(on the festival of Pesach)

I will show him wonders"

(as above, section 24).

And in avodah:

After one has the avodah in matters of the world where the blessing of Hashem is revealed

(the hint in the "heh"),

and avodah in its proper order

("kaf")

- one has in this year also the strength and the instruction that in every single action that one does in the avodah of Hashem, it should be evident in it how it is a preparation for the day that is entirely Shabbos and rest for the life of the worlds.

This is also regarding the weekdays and Shabbos in its simple sense:

The Ramban writes that "remember the Shabbos day" is a positive commandment from the Torah on every single day. And therefore Jews say every day "today is the first day towards Shabbos,"

"today is the second day towards Shabbos," etc.

And as the words of our Sages, of blessed memory

(as the Ramban brings)

- brought in halachah:

"Remember the Shabbos day to sanctify it, etc. Beis Shammai expounded that you should remember it from the first day towards Shabbos, so that if a nice portion comes your way you should prepare it for Shabbos."

And the Gemara brings

(also brought down in halachah)

an actual story of the conduct of Shammai:

"And they said about Shammai the Elder that all his days he would eat for the honor of Shabbos,

how? If he found a nice animal he would buy it and say this is for Shabbos,

if he found another nicer than it he would buy it and set it aside for Shabbos and eat the first one on a weekday,

thus he would eat this one so that the nice one would be eaten on Shabbos."

And although Hillel the Elder had a different conduct and the halachah is like Hillel - nevertheless, since the Torah also brings the conduct of Shammai, it is certain that "these and those are the words of the living God." Moreover:

"Even Hillel admits that according to the words of Beis Shammai it is more correct to do, except that he trusted in Hashem that He would certainly provide him for Shabbos a fine portion from all the days,"

as explained in the Ramban there. And also according to Hillel, one says every day "today is the first day towards Shabbos."

It turns out that according to the Torah of truth and the Torah of life,

instruction in life,

a Jew has a commandment and has the power to draw down the holiness and blessing of Shabbos into all the days and matters of the weekday. Until as it was in the conduct of Shammai that "if he found a nice animal he would buy it and say this is for Shabbos,"

whose simple explanation in this is - that he drew down into this food from the holiness of Shabbos.

In this, one indeed discusses at length - if so,

how could he then eat that food on a weekday

(at the time of "if he found another nicer than it")

and bring it down from the holiness of Shabbos to the weekday - but such was the actual great deed in practice.

And this is also regarding the day that is entirely Shabbos and rest for the life of the worlds - that in every single action that a Jew does in his avodah now before the redemption, he must draw down from the future redemption,

so that it should be evident in this how it is a preparation for the day that is entirely Shabbos, etc.

And the avodah will also be in the future, on the day that is entirely Shabbos, etc. - because this Torah will not be replaced also in the future

(although then there will be "a new Torah from Me shall go forth"),

then there will also be the fulfillment of the commandments,

including the commandment of Shabbos,

as explained in the Igros Kodesh.

And the explanation in this:

Because then there will also be the fulfillment of the commandments,

one will then also have the command of "we ascend in holiness,"

"they shall go from strength to strength" - only a going from strength to strength within holiness itself. And on the contrary - then there will be the ascent from strength to strength incomparably greater than the strength beforehand.

And since it is an elevation that is not in a category,

it catches a redemption within the redemption itself

(Shabbat within the day that is entirely Shabbat itself),

because regarding the elevation that is not in a category, the level before this is a matter of "exile" within holiness itself,

as it is said "seven times the righteous falls and rises,"

"it is not called a fall except relative to his first level,"

he who fell from his level, etc.,

and as understood from many discourses of Chassidus.

What is understood from this is that also in the future to come itself they will mention the redemption.

And all the more so and how much more so:

Since "they mention the Exodus from Egypt in the days of the Messiah,"

even though the Exodus from Egypt is secondary relative to the future redemption,

how much more so will they then mention the redemption of the Messiah.

And the explanation of this is simply:

In the future to come itself there will be several periods. In general - the days of the Messiah and the period after that. And in more detail - within the days of the Messiah themselves there will be several periods,

as understood from the Gemara that "the days of the Messiah are forty years,"

and the Messiah and his son and his son's son. And as explained in the Zohar. And only after the periods in the days of the Messiah will there be another period, etc.

Consequently, it turns out that in the day that is entirely Shabbat there will be levels,

one higher than the other,

and relative to the level after this, the level before this is like an "exile" within holiness itself. Consequently, there will then also be the service of "this,"

that in every action it should be apparent that this is a preparation for the day that is entirely Shabbat, etc.

And the concept of "this" - which alludes to the day that is entirely Shabbat, etc.,

that is, all these promises and good matters of the future to come - are told to a Jew while he is still in exile.

And all the more so and how much more so:

Since there is a law in the Shulchan Aruch that one must tell a convert who has converted all these promises and reward of the future to come,

how much more so must one announce this to a Jew who was born a Jew!

It is true that also a convert is a "convert who has converted,"

that is, also before this he had a connection to this, etc.,

but he was actually born as a gentile.

However, a Jew who was born as a Jew and does not know of the entire matter of gentileness,

it can only sometimes occur to him that he "tastes" from it, heaven forbid.

As the law is explained in the Shulchan Aruch in the laws of monetary matters - that if someone sells a Jew an item whose consumption is forbidden from the Torah and he ate it,

the seller must return to him the money that he paid for the food. And the reason:

"Because the eating of the food is not considered a benefit for him,

and on the contrary, it is distressing to him that he transgressed a Torah prohibition in eating them, for a person's soul abhors them, even if he was unaware."

One sees from this that even in monetary laws where one reckons in several laws with gentiles,

the merchants of Lud,

merchants,

not specifically Jews

(as the simple understanding of the matters)

- a law is explicitly stated,

that even if a Jew eats something forbidden to him

(but permitted to a gentile)

he has no benefit from it and therefore one must return to him the money that he paid for it! And even if he stands and screams like a madman,

that he has benefit from it - one says that this is contrary to the truth and contrary to reality,

and from this comes the aforementioned law!

So certainly regarding a Jew who was born a Jew,

and essentially has no connection with gentileness - one must tell him about the promises of the future to come.

Based on the above, the elevation of this year and the instruction in it are understood - from the aspect that the sign of the year is "Hazak":

One must know that every single day of this year belongs to a year whose sign is "Hazak." And this gives it powers and teaches it three things:

Since a Jew goes out

(after Rosh Hashanah)

into a large world with gentiles and gentileness

(as discussed earlier,

that being in such a world, a Jew has no connection with gentiles and gentileness,

until this comes down into an actual law)

- he must know that the Most High, whom he crowned on Rosh Hashanah,

is "He who crowns kings, and the kingship is His,"

He leads all the gentiles in the world,

And in this year it is revealed in that the first day of Rosh Hashanah was on the fifth day,

when the Most High blesses all matters of the world

(in addition to "with it the world was created"),

and in all matters of the world the blessing of the Most High is revealed,

all the more so when the fifth day is Rosh Hashanah.

And he has the promise that he will be able to succeed in the world.

Afterwards they tell him,

that just as he has the promise that he has the power to effect in the world

(from the aspect of the "Hei"),

so too does he have the promise that he will perform the service in its proper order

(the concept of the "Kaf").

And also - the promise that one will go to a day that is entirely Shabbat and rest for the life of the worlds

(as above, that one tells a Jew about the promises mentioned above).

And the lesson of the sign of the year "Hei-Kaf-Zayin" is also understandable to a child,

a child of five years for Scripture and even before that.

He understands simply when they tell him,

that the Hei corresponds to the establishment of the first day of Rosh Hashanah,

the Kaf corresponds to that which this year is in its proper order,

and the Zayin corresponds to the establishment of the first day of the Festival of Passover.

One does not need for this any erudition,

study of Mishnah and Gemara,

not even Scripture,

rather just as a Jewish child can understand something that is spoken to him - one can explain it to him,

and consequently he has a connection with it and it affects him

[even a small non-Jewish child can understand it,

but since it has no connection with him,

it does not affect him].

And since one can explain it to the child and it has a connection to him - it is understood that he can understand the lesson from it as it needs to affect him. And simply:

At the time the child begins to perform his service,

or to act with another

(as is relevant for a child)

- the "Hei" teaches him

(the day of the week on which Rosh Hashanah occurs),

that he has nothing to fear,

because things are in their proper state,

in their proper order

("Kaf")

- that in all matters of the world there is a special blessing from the One Above. And afterwards one enters directly from Rosh Hashanah

(on the day of Hei)

into Shabbat

("Zayin"),

whose concept is delight and all your work is done.

And he does not remain with this,

rather he draws from

(the establishment)

of Rosh Hashanah

(on the day of Hei)

throughout all the days of the year.

As he understands by himself - that from his head it must be drawn into his entire body:

He has a head,

regarding this he has no choice - he was born with a head,

and they did not ask him whether he should be born,

rather "against your will you are alive." And his head must lead and be drawn into all the limbs of the body.

So too regarding every Jew:

Every Jew was already born with a head and 248 limbs and 365 sinews,

corresponding to 248 positive commandments and 365 negative commandments. In this he has no choice. He was, however, given the mission to connect both things - his 248 limbs with the 248 positive commandments corresponding to them,

and his 365 sinews with the 365 negative commandments corresponding to them.

And when one speaks with him in pleasant ways - one certainly affects him so that eventually he feels and understands that his 248 limbs correspond to 248 positive commandments - that this is his thing

(just as the limbs are his),

and likewise regarding his 365 sinews.

And as the Alter Rebbe explains regarding the concept "You shall be wholehearted with the Lord your God",

that he must be wholehearted in spirituality in all his limbs and sinews,

then it becomes "Return, O Israel, to the Lord your God",

and then it also descends into wholeness in physicality.

May it be His will that just as already on the eve of Rosh Hashanah Jews are "wearing white and wrapping themselves in white etc. because they know that the Holy One, blessed be He, will perform a miracle for them" and they will be successful in judgment

(as mentioned earlier),

all the more so after the shofar blowing on Rosh Hashanah,

regarding which they say "she becomes wealthy at its end"

(after the shofar blowing),

all the more so that afterwards there was Shabbat whose concept is delight -

may it be drawn upon the entire year,

that it will be a year of delight,

a year of joy,

a year of abundance of all good things,

a year of holiness,

a year of rejoicing,

a year of greatness,

a year of light,

a year of good omen,

a year of great miracles,

a year of kingship for all of Israel,

regarding whom it is stated "And you shall be to Me a kingdom of priests",

and a year of exaltation,

that every Jew finds himself on high,

a year of study,

a year of sustenance - children, life, and ample sustenance,

a year of all good promises,

a year when all good promises will be fulfilled,

in a year of goodness - everything will descend in goodness that is seen and revealed,

Beginning from a year of life,

in its simple sense and also in spirituality,

a year of alacrity,

since it is connected with a year of merits,

to be inscribed immediately in the book of completely righteous individuals,

a year of good assembly,

a year of "splendor and majesty etc. in His place,"

because one draws down the Supreme One here below,

consequently splendor and majesty come to all of Israel,

a year of all good matters,

until a year of "for You have raised me low,"

as the Levites said in song at the time of bringing the first fruits when they reached the Temple courtyard,

and they included all Jews in this — "I will exalt You, Hashem, for You have raised me low etc.,"

which will become

(in the third Holy Temple)

after there will be a year of redemption,

and a year of joy,

when there will be "I will thank You, Hashem, for You were angry with me,"

then there will also be a year of "raised me low,"

and before this — a year of blessing,

which includes all things,

and "the opening of Your word gives light" — a year of light,

in inwardness and in externality,

until it will be drawn down below ten handbreadths in a manner that one sees it with physical eyes,

and it is drawn into all the blessings, all of them,

beginning from all these letters of the alef-beit, each one of which indicates a blessing and a blessing beyond measure and limitation,

and in a manner of light,

connected with repentance and prayer,

connection with the Supreme One,

and Torah,

and speedily in our days, literally.

We spoke last year — when the determination of Rosh Hashanah was like the determination of this year — that in this year there is an additional elevation:

according to the opinion of several halachic authorities, the Fast of Gedaliah is postponed from its first occurrence,

because the killing of Gedaliah

(due to which the Fast of Gedaliah was established)

occurred on Rosh Hashanah,

only since it is a festival and then there was the obligation of "eat rich foods etc.,"

they could not fast then,

they postponed the Fast of Gedaliah to a weekday.

And in this year, when one goes from the two days of Rosh Hashanah directly into Shabbat,

and consequently it turns out that the third of Tishrei falls on the day of Shabbat comes additionally — that the Fast of Gedaliah is postponed a second time,

from Shabbat

(the third of Tishrei)

to Sunday. A postponement after a postponement:

initially it was postponed from Rosh Hashanah to the next day,

and in this year it is postponed further to the fourth of Tishrei.

Such a postponement could have occurred even in the time when they sanctified the month based on sighting — as is known that Rosh Hashanah sometimes was two days even in the time when they sanctified the month based on sighting,

and consequently it turns out that also after the matter of the killing of Gedaliah and the establishment of the Fast of Gedaliah in the time of Jeremiah,

there was a reality that Rosh Hashanah should be two days

(even though they sanctified the month based on sighting),

as it was in the time of Ezra

(after the time of Jeremiah),

and all the more so from what we find in the Prophets and Writings that then there was also the second festival day of the diaspora,

all the more so two days of Rosh Hashanah.

Consequently it turns out,

that even in the time when they sanctified the month based on sighting, there was a reality of the Fast of Gedaliah being postponed two times when the first day of Rosh Hashanah was on the fifth day [of the week].

And from this there also emerges a practical ramification,

up to what Rebbe Yehudah HaNasi says regarding a postponed fast

(the Ninth of Av)

"since it was postponed, let it be postponed"

(because it is a day connected with the opposite of the building of the Temple).

The law does not remain so,

but in practice, the opinion of Rebbe Yehudah HaNasi is also brought in the Oral Torah,

and from this it is understood that one can derive a lesson from it.

All the more so when the postponement of the Fast of Gedaliah is a postponement after a postponement — it is certain that when one asks and cries out then "until when,"

the request is fulfilled in practice,

that the fast is entirely nullified,

until these days will be turned "to joy and to gladness and to good festivals."

This is also the lesson from the previous year,

when there was also a postponement after a postponement;

in this year it comes additionally — that the postponement after a postponement is year after year,

which according to one opinion two times constitutes a presumption,

not specifically three times.

And regarding a matter of danger to life — one must go according to the manner that will help more for the danger to life,

and in this case it concerns a matter of danger to life — leaving the exile — only danger to life of souls in bodies,

where also then danger to life applies,

in order to reach from the level of life to the level of "the One who gives life to the living,"

so that not only is one oneself living,

but one gives life to the living — one becomes "candles to illuminate."

May it be His will that all of this should come down below ten handbreadths in goodness that is seen and revealed.

Therefore, this is the place to mention - although it is before the evening prayer and Havdalah,

it is however "one may attend to the needs of the community on Shabbat" - regarding the matter of the mitzvah of charity which brings the redemption closer.

And in particular, since there is a manner of charity that is permitted on Shabbat - through food and drink. And on the contrary - such charity has within it an advantage over charity in money,

as the Gemara says that the charity of righteous women has a superiority over the charity of men,

because the women give the poor person food and drink,

it is "the enjoyment is immediate,"

the poor person can use it immediately,

consequently, "the revival of the poor person's soul" occurs immediately,

But not so men give the poor person money,

which he must first exchange through a transaction etc.

Consequently, it also turns out that through the charity of women,

and likewise charity on Shabbat,

through food and drink - which immediately effects "the revival of the poor person's soul" - the redemption, which is brought closer through charity, also comes more quickly.

Therefore, this is the place to mention the matter of charity. After mentioning the other campaigns:

Since we are speaking about the virtue of the charity of Jewish women - this is particularly connected with the three general matters,

which were given specifically under their responsibility,

and they fulfill them with vigor and in perfection:

candles of the holy Shabbat and festivals,

and in particular coming from Rosh Hashanah,

when they make the blessing together with the blessing of Shehecheyanu. Family purity,

and the kashrut of eating and drinking

(corresponding to the challah of the world)

- the three matters whose acronym is "Channah,"

about whom it is discussed in the Haftarah of the first day of Rosh Hashanah.

And as discussed at length in previous years.

And here is the place to also mention all the campaigns:

Starting from love of Israel to the unity of Israel. Educating oneself and educating others. Torah. Tefillin. Mezuzah. Charity. A home filled with books - Yavneh and its sages. And the three aforementioned campaigns given specifically to Jewish women and girls. And also the campaign that all Jews should stand "all of you before the Lord your God,"

included through this that every Jew receives a letter in one of the general Torah scrolls. Even if he has a Torah scroll for himself,

or of partners,

he should also have a letter in a general Torah scroll of a large community

(at least a community).

With all these matters that branch out from this,

as discussed many times.

And in continuation of this, one mentions the matter of charity,

and charity in the manner of "the cord of His inheritance" as Rashi explains - "the threefold cord,"

a revolving charity:

First and foremost, standing at the conclusion of the gathering of Rosh Hashanah - this is the time to mention the charity of the "Keren HaShanah."

And also - to complete the charity of before this.

And especially - in the month of Elul - "Keren Chai Elul." And also - the charities of the month of Av,

about which it is stated "a lion shall come etc. in the constellation of a lion etc. and build Ariel,"

and it becomes "Menachem Av":

those who are accustomed,

or will become accustomed,

to give charity on the twentieth of Menachem-Av.

That through these three matters in charity - "Keren HaShanah,"

"Keren Chai Elul" and the twentieth of Menachem-Av - the "threefold cord" is formed.

And also those who have already given charity for these things,

they can still give an addition to the principal,

which the addition becomes joined with the principal. And through this he has an addition in merits for the entire year,

and in the addition of the Holy One, blessed be He,

whose addition is greater than the principal.

And then it becomes "Give ear, O heavens etc. and let the earth hear,"

for "giving ear" is from close,

that every Jew hears from close

(give ear)

the blessings that Moses recites.

Until "And this is the blessing with which Moses blessed,"

in the manner of "this" - pointing with his finger and saying this *192

(this),

until "to the farthest sea,"

as the Oral Torah explains - "until the last day,"

the end of days - the true and complete redemption through our righteous Messiah,

For the end of days is connected with the beginning of days - their end is interwoven in their beginning,

until with the first day of the weekdays of the year 5745,

that then is the opportune time that the last day should come,

the end of days,

the true and complete redemption,

"And our eyes shall behold Your return to Zion with mercy,"

and one said today,

and as one says every day,

and as one will say tomorrow several times,

and then also say - "The shoot of David Your servant may You speedily cause to sprout,"

"For Your salvation we hope all day,"

"And our eyes shall behold Your return to Zion with mercy" - simply,

below ten handbreadths,

and with joy and a good heart.

His Holy Honor the Rebbe Shlita commanded to play:

Preparation melody. Melody of the Alter Rebbe

(in the fourth section - three times).

Nie Zhuritsy Khalaptsy. And afterwards he commanded the holy Shliach Shy" to play "May it be His will etc. that the Holy Temple be built speedily in our days and grant us our portion in Your Torah."

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

Before his departure he began to play "For with joy you shall go forth."