English translation — לצבאות השם, בבית הכנסת, אחרי תפלת מנחה

Talk of the second day of Parshas Bereishis, 5 Tishrei 5745.

[They recited the twelve verses and sayings of our Sages¹.

Afterwards they sang the melody "Vi vont Moshiach now".]

We find ourselves at the beginning of a new year,

therefore it is self-understood,

that all things,

and especially matters of Judaism,

must be renewed with a new vitality and with a new attachment and with a new arousal,

to carry them out in actual deed,

for the deed is the main thing².

Because the concept of Rosh Hashanah,

the beginning of the year,

is primarily connected with Judaism.

And on the contrary:

Judaism demonstrates how on this day is the Rosh Hashanah of all matters of the world,

i.e., that which "In the beginning G-d created the heavens and the earth"³

(as you just said⁴),

is at the time when a new year begins according to the Torah,

then the heavens and the earth and all that is in them⁵ are renewed and created anew,

the heavens and the earth and all their host⁶.

From this it is also understood,

that that which at the beginning of the year one must renew the arousal etc. regarding matters of Judaism –

is not a difficult thing,

rather "the matter is very near to you, in your mouth and in your heart, to do it"⁷

(as I just said⁴).

Because since the Most High is the One who created the world,

and He creates it anew at the beginning of the year,

and He commanded that on Rosh Hashanah and the days following it one should renew all matters of Judaism with new vitality –

it is certain that this is not at all difficult,

and on the contrary,

it is very easy and near to carry it out.

If this is so regarding every Jew and all Jews,

it is certain,

that this is so especially regarding those who belong to "Tzivos Hashem",

those who have merited and the Most High has taken them into His special army⁸.

And especially since thereby He commanded,

that in addition to that which regarding every Jew it is stated⁸

(as I just said⁴)

"and behold, Hashem stands over him etc. and looks upon him and examines the kidneys and heart if he serves Him properly"⁹,

i.e., the Most High is found near every Jew and stands with strength

(stands)

⁹ near him and observes how he conducts himself –

it is so in a special way regarding the Jew who belongs to "Tzivos Hashem",

and he conducts himself as a good "soldier" should conduct himself.

And since the Most High observes

("and examines the kidneys and heart")

the deeds of every Jew,

it arouses before the Most High His joy,

as I just said⁴

("the joy of Hashem who rejoices and is glad in His dwelling in the lower realms"¹⁰).

According to all the above it is understandable why one now makes,

in the first days of the year

(immediately after the festival and Shabbos and the fast),

at the first opportunity –

a gathering of those who belong especially and have the merit to be in "Tzivos Hashem".

And the purpose of this gathering is to contemplate again and again and to accept upon oneself the Most High as "Commander in Chief",

as King of Israel and King of the world¹¹.

And this is demonstrated through their conduct,

which depends on their "kidneys and heart",

that it should be the "to do it",

to fulfill the instructions of the Most High in His Torah.

This gathering has an additional special emphasis,

coming from the days of Rosh Hashanah about which it is stated¹² "You are standing today, all of you etc."¹³,

and "And He was King in Yeshurun, when the heads of the people gathered, the tribes of Israel together"¹⁴:

"Yeshurun" are indeed Jews,

says the verse

(in the current Torah portion)

that at the time when the Most High is crowned anew among and through Jews

(He was King in Yeshurun),

it is accomplished through the unity of Jews,

that all gather together and stand in a movement of "and you shall love your fellow as yourself"¹⁵,

about which Rabbi Akiva says that this is a "great principle in the Torah"¹⁶

(as I just mentioned⁴).

That is,

that the gathering together of Jews,

and in a manner of "you are standing all of you",

with a firm resolve to fulfill the Most High's commandments –

brings about the "And He was King in Yeshurun",

that all the blessings that the Most High gave to every Jew and to all Jews on Rosh Hashanah come down,

which are included

(encompassed)

in the short three words that encompass everything –

a good writing and sealing.

Therefore it is understood regarding our matter,

that when Jewish children gather together with a firm resolve to be "Tzivos Hashem" and to fulfill the Most High's commands,

as a proper soldier of the Most High should conduct himself –

it immediately brings down the sealing in the book of the righteous¹⁷,

that one immediately receives finalized and signed all the blessings that the Most High wished and gave to every Jew,

starting from young Jewish children,

and also their parents and all children.

The arousal which must come out from this gathering in the conduct of Jewish children is:

Firstly,

one should conduct oneself as "Tzivos Hashem" should conduct themselves. That regardless of the fact that the evil inclination sometimes wants to confuse them and tells them that when they see something tasty,

they should immediately grab it and eat it without a blessing –

the child of "Tzivos Hashem" tells him,

listen here:

you are an "old and foolish"¹⁸ one,

a great fool and an old fool,

you do not know that the Most High is the One who created "the heavens and the earth" and the thing that is tasty was created by the Most High,

and therefore first of all I must make the blessing,

and thank the Most High for that which He gives me the thing to have pleasure from it!

And further:

Just as one must add pleasure and strengthen the body,

one must also

(certainly)

strengthen the soul and give it pleasure which is accomplished by making a blessing and by having pleasure in the study of Torah and the fulfillment of the commandments.

And the conduct of a Jewish child who belongs to "Tzivos Hashem" must also influence other children,

through the fact that he shows a living example

(a living example)

how with him "the matter is very near to you, in your mouth and in your heart, to do it",

and therefore he draws them into "Tzivos Hashem".

And when one conducts oneself in such a manner, this adds both in the blessings to the children and in the blessings to their parents who raised such "Tzivos Hashem".

And when Jews add in general in this "If you walk in My statutes and keep My commandments"¹⁹,

in the fulfillment of the command of the Holy One, blessed be He –

the Most High adds even more in His blessings for the child and his family,

and for the entire Jewish people.

And the blessings are drawn from His full, open, holy and broad hand²⁰,

from the Most High's open hand and broad hand and holy hand and full hand,

and this comes down also in a revealed and visible good,

that each one of you,

and of all Jewish children,

and each one of the entire Jewish people,

and through them –

the entire world –

will receive even more of the Most High's blessing,

that the world should be a true dwelling place for Him, blessed be He, in the lower realms²¹,

and out of joy and goodness of heart.

Surely you know and remember that which was spoken several times,

that in all matters there is a clear instruction in the Torah,

which is why it is called Torah from the word instruction²²,

and especially in a matter that one is occupied with during the day.

So too regarding the current gathering,

and all that was said above,

that the purpose thereof is to take upon oneself resolutions to add in the study of Torah and the fulfillment of the commandments,

the true "mission" of everyone who belongs to "Tzivos Hashem" and of every Jew.

From this it is understandable,

that there is a special instruction in this matter from the portion in the Torah portion of the current week that belongs to the current day²³,

which is in chapter Bereishis from the second to the third.

And as I said earlier that the Torah in general is "The Torah that Moshe commanded us is an inheritance of the congregation of Yaakov"²⁴,

i.e., it was given as an inheritance to every one of the people of Israel

(the congregation of Yaakov),

to each one of you,

therefore you can take from it an instruction.

In the verses from the second to the third, indeed a very important directive is told,

which one can utilize in the fulfillment of your mission,

your "special mission" of the day:

The beginning of the portion is²⁵ "And of Levi he said etc. They shall teach Your judgments to Yaakov and Your Torah to Israel."

I.e., Levi was one of Yaakov's children,

and from him came the tribe of Levi,

which tribe was distinguished in that they occupied themselves with teaching Torah to Jews

("They shall teach Your judgments to Yaakov etc.")²⁶.

And although the verse speaks about the tribe of Levi,

nevertheless the Rambam²⁷ says that "Not only the tribe of Levi, but every person etc. whose spirit moved him etc. to stand before Hashem to serve Him and to worship Him etc." –

he also enters into the level of the tribe of Levi.

And the "mission" of "Tzivos Hashem" is indeed,

that they must listen to the instructions and commands of their "Commander in Chief",

of the Most High,

and carry out His "order of the day".

And this was also the service of the tribe of Levi in which it was distinguished from all the other tribes,

"for he was separated to serve Hashem and to minister to Him"²⁸.

Therefore it is understood,

that since Jewish children have upon themselves the matter of the tribe of Levi in that they are "Tzivos Hashem", servants of Hashem,

they also receive the mission of "They shall teach Your judgments to Yaakov etc.",

to see that every Jew should conduct himself as the "Commander-in-Chief" desires,

who makes every member of "Tzivos Hashem" an agent to carry out the "mission".

And when the evil inclination comes to a child with a claim and confuses him,

saying that he is only a small child,

so how can he carry out the "They shall teach Your judgments to Yaakov",

convey the Most High's "order of the day" –

the Torah says,

that not only can one do it. Rather "the matter is very near to you"! It is very easy and light,

and even a very small child can do it!

And essentially it is even "near"

(close)

to him;

it only needs to be the "in your heart",

his thoughts should be proper

(and this the Most High knows, who is "the examiner of the kidneys and heart",

therefore He knows what goes on in each one's heart),

and his speech should be proper,

"in your mouth",

and "to do it" that his deed should be proper,

and he should show a living example to the entire world,

then there will be the "They shall teach Your judgments to Yaakov etc.".

And this is the best way how to influence and have an effect on others –

through the fact that you show in your own deeds and speech and thoughts,

that you are proper "Levi'im". Regardless of which tribe you were originally born into, because you have chosen with your own will

(as the Rambam says "every person etc. whose spirit moved him etc.")

to enter into "Tzivos Hashem",

and to convey and attach every thing and every person and every deed and speech and thought to the Most High.

And through this one also merits to that which the verse says at the conclusion of the current portion –

"And of Binyamin he said, the beloved of Hashem"²⁹:

Binyamin was "the beloved of Hashem",

the Most High's good friend to a very great degree. But from this it is understood,

that every Jew,

when he takes upon himself the conduct of the tribe of Levi,

the Most High comes to him and says about him "the beloved of Hashem",

that he is His good friend.

And as was discussed earlier,

that the Most High,

the "Commander in Chief",

stands near each one of you,

and is "rejoicing and glad"¹⁰

(as mentioned earlier⁴)

with your conduct,

therefore it is understood that you are considered as His good friends.

The general service of everyone is indeed to connect his deeds, speech and thoughts to the Most High,

as stated above

(and as also mentioned in previous gatherings).

And this is the matter of a "korban".

A "korban" means,

that one brings closer

("close")

a thing of the world to the Most High³⁰,

by bringing it into the Beis HaMikdash.

In a korban there can indeed be different types,

and there are such korbanos that are eaten,

but it is still called a korban.

And so too in the conduct of every Jewish child,

that when he sees a sweet thing and he desires to eat that thing without a blessing, G-d forbid,

then the sweetness is not brought closer to Divinity and to Judaism;

By making a blessing,

and saying "Blessed are You, Hashem our G-d, King of the world",

that the Most High is the King and leader of the entire world,

and the thing that he is about to eat and drink,

or the garment that he is about to put on

(and so forth) –

is connected with the Most High,

one makes it into a "korban".

Because when one speaks it out in speech,

it becomes even more openly closer,

in a way that all around him hear how he makes the blessing to the "King of the world",

in connection with that which he needs to drink a little water and so forth,

and carries out "that everything was made by His word",

that everything was made through the Most High's speech,

as I said earlier "In the beginning G-d created the heavens and the earth",

and especially when one does it with joy and vitality and strong vigor and power until one influences the entire surroundings.

And this is the matter of a "korban" to openly bring close a thing of the world to the Most High.

And in this matter there is a special instruction from the current portion in the Rambam:

As mentioned earlier

(in the previous gatherings³¹)

it is worthwhile that also children should study a portion in the Rambam,

in his Sefer HaMitzvos³². So the current portion in Sefer HaMitzvos of the Rambam³³,

the commandment that every thing that one brings as a korban should be perfect in its kind, unblemished...

in the ultimate good etc.,

and in his language in Sefer HaYad³⁴ "unblemished and choice",

i.e., the chosen and the best.

And from this an instruction regarding our matter:

When the evil inclination comes,

for example,

and says,

that even though one makes a blessing over the food and offers it,

one need not be careful whether it is entirely kosher,

because the evil inclination also wants a part in this –

the Torah says,

one should know,

that this is a blemish! This is not "tamim"! Not a complete thing! The evil inclination is mixed in here! Then one may not make a blessing over it!

So what the evil inclination wants to convince,

that since one makes a blessing,

one may eat it without inquiring

(before the blessing)

whether it is a kosher thing,

because one brings it close to Judaism and to the Above through saying a blessing –

one tells him that a "korban" must be "tamim",

a complete thing for the Above, Who is the true perfection

(the true completeness).

And another lesson from this, that the offering must be "muvchar":

When, for example, it comes to the mitzvah of tzedakah,

one should not give from leftover pennies;

Likewise, when one needs to give food to a poor person, it could be that he will take for himself the better portions,

and to the poor person he will give a small portion or the less tasty portion.

About this one tells him that he must give tzedakah from "hamuvchar" ³⁵.

And the reason for the matter is,

because his giving to the poor is as a result of the command of the "King of the world";

consequently, it is considered as one gives to the "King of the world",

the Creator of the heavens and the earth –

it is therefore self-understood,

that to the "King of the world" one must give the best and choicest.

And likewise in other matters of Judaism.

And this is not only in monetary matters and the like,

but also in the person himself:

When he wants to do something for Judaism during the course of the day –

he should do it at the beginning of the day,

when one is rested and refreshed,

with all his powers,

because one is not yet fatigued,

the powers are "muvcharim",

chosen and strong powers ³⁶.

Therefore, indeed, the beginning of the day is with the recitation of "Modeh ani lefanecha Melech chai vekayam shehechezarta bi nishmati bechemlah",

that first of all ³⁷,

in his first words and with his first powers which he begins to use when he awakens from sleep –

he gives them away to draw himself closer to the Above,

to make of himself an offering to the Above.

Through all this, one also hastens

(speeds up)

the Above's blessing,

that "yibaneh Beit HaMikdash bimheirah beyameinu" ³⁸,

that the Temple will be built, which is in the portion of Binyamin ³⁹

(as it is stated at the conclusion of the lesson in our parshah ²⁹ "u'vein keseifav shachen"),

which has a connection to every Jew,

as mentioned earlier

(above),

that every Jew is a "yidid Hashem" like Binyamin.

And there they will

(through the Levites,

from whom the Kohanim descend)

offer korbanot.

This comes about through the prior service in adding in Torah study and fulfillment of mitzvot now,

and in a manner of "tamim" and "muvchar".

The redemption will come even more quickly,

and we will have "Moshiach now",

and find ourselves together with him in Eretz Yisrael,

and there itself in Yerushalayim Ir HaKodesh,

and there itself –

on Har HaBayit and in the Beit HaMikdash.

May it be built speedily in our days, literally.

As is the custom at every gathering,

one is not satisfied with "beficha uvilvavecha",

rather one also does the "le'asoto":

After having spoken about matters of Judaism,

and having also prayed to the Above in the Minchah prayer,

and learned words of Torah,

as I did with the twelve verses and sayings of Chazal from the Written Torah and also the Oral Torah

(beficha uvilvavecha) –

one will also do the "le'asoto",

do in actuality,

through a deed.

Therefore, we will conclude with a mitzvah of tzedakah,

by distributing to each of you three coins,

to give a portion of them to tzedakah,

and with the third coin one should do "kinedivat libo" –

then there will be the doing of a mitzvah,

and a mitzvah which is one of the greatest mitzvot,

the mitzvah of tzedakah.

Just as all these matters must be done with joy and a good heart –

we will also precede the conclusion by singing "We want Moshiach now",

and "Yibaneh Beit HaMikdash bimheirah beyameinu",

and "Ach tzadikim yodu lishmecha yeshvu yesharim et panecha" ⁴⁰

(for the true "et panecha" will be in the Beit HaMikdash where one sees "Panecha" –

yireh et penei ha'Adon Hashem ⁴¹).

All these three melodies speak, after all, about the future redemption,

especially when one says them with a melody of joy,

which shows that one rejoices even in the last days of exile over the fact that very soon the Above will bring the redemption.

May the redemption indeed be speedily in our days, literally,

and especially after having the "le'asoto",

which also brings from above the "le'asoto",

that the Above will do the true good deed,

bring the true and complete redemption through Moshiach Tzidkeinu.

And it will be in a manner hinted at in the name of the parshah,

Parshas "Vezos HaBrachah",

meaning that the blessing from above is in a manner of "zos",

in revealed and manifest good,

until one can point to it with a finger.

So too will be the coming of Moshiach Tzidkeinu –

"Moshiach now",

and also the building of the Beit HaMikdash will indeed be speedily in our days,

exactly as the giving of tzedakah is in a manner that one gives "now" literally.

And especially since we are in the "Aseret Yemei Teshuvah" ⁴²,

regarding which the prophet Yeshayahu says ⁴³,

that then the Above is "behimatzo" and "beheyoto karov".

That is, although the entire year the Above is "nitzav alav"

(as said earlier),

it is, however, with even greater closeness and in a more revealed closeness in these days in which we now find ourselves.

And especially since we come from the days of Rosh Hashanah when you,

every Jew and all Jews,

crowned the Above anew,

"she'tamlichuni aleichem" ⁴⁴,

as Melech Yisrael v'Go'alo ⁴⁵ and as Melech HaOlam.

Through the aforementioned melodies you will also show your "Yismach Yisrael be'osav" ⁴⁶,

that you rejoice with true joy in all matters of Judaism which originate from the Above.

And since you rejoice with them –

you also influence those around you,

by virtue of "Ve'ahavta lere'acha kamocha",

for just as you do it with yourself

("kamocha")

so it is also with others,

a boy with a boy and a girl with a girl,

And certainly you bring the light of Judaism into your homes,

to your brothers and sisters and parents and relatives,

that they should be even more connected to Judaism,

and have even more joy in it.

And all this is gathered together and it becomes the perfection and completeness of every Jew and of the entire Jewish people.

And they also become

(not only "temimim",

but also)

"muvcharim",

because "Atah b'chartanu mikol ha'amim" ⁴⁷,

meaning, it is seen openly how the Above has chosen all Jews to be His "Tzivos Hashem",

and especially when one demonstrates the example through Jewish children who are chosen even more openly to be the "Tzivos Hashem".

And through this one also influences the entire world,

that it should be evident in it that it is a "dirah lo yisbarech batachtonim",

And non-Jews also see this,

when they see through you what a Torah the Above has given you and the entire world.

Through this the entire world becomes "tamim" and "muvchar",

a dwelling place for Him, blessed be He.

And all these things are accomplished "now",

and speedily in our days,

through each of you doing your matters in a manner of tamim and muvchar,

and also with alacrity,

in a manner of "now",

not putting off a mitzvah, G-d forbid, for later,

and also doing the "yoru mishpatecha",

by showing a living example to all those around.

And very soon we will go through this,

even earlier than expected,

"bine'areinu uvizkeineinu, bivaneinu uvivnoteinu" ⁴⁷,

to the "Eretz asher tamid einei Hashem Elokeha bah meireishit hashanah ve'ad acharit shanah" ⁴⁸.

And it will be "Venatati shalom ba'aretz" ⁴⁹,

the entire Eretz Yisrael,

and in a manner of "Ki yarchiv Hashem Elokecha et gevulecha" ⁵⁰,

in a broad manner,

with His full, open, holy, and ample hand,

the entire Eretz Yisrael for the entire people of Israel who uphold the entire Torah,

and all these matters are in a manner of tamim and muvchar,

Which brings even more quickly the true, complete, choicest, and perfect redemption,

speedily in our days, literally,

"now",

through Moshiach Tzidkeinu.

They sang "We want Moshiach now".

The chazzan began to sing "Yehi ratzon... sheyibaneh Beit HaMikdash bimheirah beyameinu... v'tein chelkeinu b'Torasecha".

Afterwards they sang "Ach tzadikim...".

[The Rebbe shlita gave the counselors and counselors, may they live, ten-cent coins,

to give to each one, may they live, three coins:

one – to give to tzedakah,

and the other (second and) third – to do with them as they see fit].