English translation — שיחת ליל הושענא רבה, מוצאי שבת חוהמ"ס, ה'תשמ"ו - אחרי תפלת ערבית - הנחת הת' בלתי מוגה

His Holiness the Rebbe, may he live for many good days, announced

(and he hinted with his holy hand that the congregation should read with him)

"Gut Moed"

(three times).

Afterward he began to sing "VeSamachta BeChagecha."

Since today is "Hoshana Rabba,"

it is understood

that all matters of this day must be in a manner of "Rabba,"

with increase and addition in quantity and quality over the preceding days.

That is, even if one knows what these matters are,

and has tried and done them,

up to three times —

there is still an addition and increase on this day,

because this is "Hoshana Rabba."

The content of the superiority of Hoshana Rabba is also understood from the fact that on this day is the conclusion and seal of the service of "Ushavtem Mayim BeSason MiMaaynei HaYeshuah"¹

(according to the simple explanation of the matter,

that the water libation in the Holy Temple was not on Shemini Atzeret,

but it ended on Hoshana Rabba²,

and the "water libation" is performed through the prior service of man ("Lemaaseh Yadecha Techsof"³) of "Ushavtem Mayim BeSason MiMaaynei HaYeshuah"),

and "everything follows the conclusion"⁴.

And especially according to what is explained in the Zohar⁵

(which is recited in Tikkun Leil Hoshana Rabba according to the enactment of the great ones of Israel, etc.)

that Hoshana Rabba is connected with the matter of the blessing from above —

that every Jew,

within the entirety of the Jewish people,

"with our young and our old etc., with our sons and our daughters"⁶,

receives a "Pitka Tava"⁵

(in worldly language —

"a good note"),

i.e., a good writing and sealing,

and a final good sealing,

for a good and sweet year,

with children, life, and ample sustenance,

with all the blessings above speech, writing, sealing, etc.,

and this is all drawn down below ten handbreadths,

in physicality and spirituality together,

until one has not only the "good that is seen and revealed"⁷ which is connected with the sense of sight,

but also in a manner of "actual,"

so that one can touch it with the hand,

with the sense of touch⁸.

From all this is understood the special addition and increase

("Rabba")

of the night of Hoshana Rabba,

and the joy connected with it.

And especially since we are at the beginning of Hoshana Rabba,

on the night of Hoshana Rabba,

which regarding the Simchat Beit HaShoevah is the beginning,

according to the simple explanation of the matter,

that at night⁹ the drawing of the water took place, which was later poured on the day of Hoshana Rabba,

i.e., in these matters the day follows the night*⁹.

And especially when many Jews gather together,

the matter of "Rabba" is realized,

"with a multitude of people,"

which brings about "the glory of the King"¹⁰.

To understand more clearly the matter of "Hoshana Rabba,"

and the special increase that is then performed,

one must preface the explanation of the matter of increase in matters of Torah in general.

When one speaks of the matter of increase regarding Torah and mitzvot,

it means an increase without limitation,

without boundary,

because Torah and mitzvot are connected with the Supreme One who is "Ein Sof"¹¹.

And as is emphasized explicitly regarding the Torah that "it is longer than the measure of the earth and broader than the sea"¹²,

and likewise regarding the mitzvot of the Torah which come as a result of Torah study,

"great is study that leads to action"¹³,

consequently the "longer than the earth" is also drawn into the performance of mitzvot.

Furthermore:

The aforementioned absence of limitation in the Torah,

that it is longer than the earth and broader than the sea,

is still connected with some measure of length, breadth, and dimension;

but through the action of Jews in Torah,

it becomes completely above the category of boundary,

entirely beyond measurement and limitation,

because Jews connect the Torah with the Supreme One¹⁴,

i.e., with the aspect in Divinity that is above Torah,

which is completely without limit.

And the reason why specifically Jews can accomplish this is

understood according to that¹⁵ which is stated in Tana Devei Eliyahu¹⁶,

that two things preceded the world: Torah and Israel,

and I do not know which of them came first —

then "I say"

(as is the usual language in Tana Devei Eliyahu,

and it is not found in other books of the Oral Torah;

which is a matter in itself requiring its own explanation,

and this is not the place for it,

but only to arouse,

and give¹⁷ to the wise and he will become wiser),

i.e., Elijah the Prophet¹⁸

(the herald of the redemption¹⁹ that will come through David, King Messiah,

the current Ushpizin)

says that "Israel preceded,"

"the thought of Israel preceded everything"²⁰,

even to Torah,

and brings the proof for this from the fact that in the Torah itself it is written "Command the children of Israel,"

"Speak to the children of Israel,"

that first the existence of the children of Israel must be,

and only then can the existence of the Torah be.

And for this reason, Jews have the power to draw down into Torah a matter of "Ein Sof" which is even higher than the absence of limitation of Torah in its own right.

According to this, it is understood,

how the matter of increase and absence of limitation in the service of Jews in Torah and mitzvos is truly without limit.

And from this it is also understood regarding the matter of "Hoshana Rabbah",

that the increase is an increase truly without limit.

Furthermore:

That which is said, that Jews draw down through their service a matter of true "Ein Sof",

means,

that the drawing down of the unlimited and Ein Sof is until below ten handbreadths,

in this lowest world, beneath which there is none lower. And from this it is also understood regarding "Hoshana Rabbah",

that the unlimited increase of Hoshana Rabbah must be drawn into simple joy,

below ten handbreadths.

And the explanation of this:

The Alter Rebbe explains in Tanya²¹ "that the purpose of the creation of this world is that the Holy One, blessed be He, desired²² to have for Himself

(may He be blessed²³)

a dwelling place in the lower realms",

and "the purpose of the chain of descent of the worlds...

is not for the sake of the upper worlds,

since for them it is a descent from the light of His countenance, may He be blessed,

rather the purpose is this lowest world",

specifically in this lowest world, beneath which there is no lower,

where specifically the elevation takes place.

It follows,

that a Jew, through his service in the study of Torah and fulfillment of mitzvos,

makes a dwelling place in the lower realms for the Supreme One,

which refers to His Essence and Being, may He be blessed,

as is known that in a dwelling place, the essence of the person dwells²⁴,

i.e., just as the Essence and Being is

(so to speak)

above,

so is He also below,

and moreover,

specifically below,

in the lower realms.

And for this reason, the future redemption,

when there will be the revelation of the Essence,

is connected specifically with the present generations,

the lowest generations of the latter generations,

when "darkness will cover the earth and a thick cloud the nations"²⁵,

because specifically there does the Supreme One desire that a Jew make a dwelling place for Him, may He be blessed.

For by the very fact that a Jew finds himself in such a lowest place and time —

he draws down "Ein Sof" into the world,

for every Jew is "above measurement and limitation",

"you are children to Hashem your G-d"²⁶,

so just as with Hashem your G-d there is no matter of limitations,

even not the limitation of the worlds of Ein Sof

(which are also called worlds from the term concealment²⁷,

as brought previously²⁸ from the discourses of our Nesi'im²⁹),

so too with Jews who are "children" of "Hashem your G-d", no matter of limitations applies,

for a "son" is an "heir" who stands in the place of the bequeather exactly³⁰ and also has his attributes,

including his hidden attributes,

as explained³¹ regarding the matter "the power of the son is greater than the power of the father"³².

And moreover,

even the hidden matters of the father,

until the most hidden,

until a concealment that is a concealment relative to the Essence and Being —

are revealed specifically in the son,

and because of this it is said "the power of the son is greater than the power of the father",

because in the son these matters are revealed³³.

And this matter applies to Jews on all levels,

not only to "singular individuals",

since the redemption

(which comes as a result of the service of Jews)

will be "with our youths and with our elders, with our sons

and with our daughters",

each one according to his level.

And as is also understood from the language of the halachah³⁴,

"the power of the son is greater than the power of the father",

which includes also the "father" of the highest level and the "son" of the lowest level!

From all this it is understood,

how the matter of the unlimited which is drawn down through the service of Torah and mitzvos,

until the Essence and Being itself,

is drawn down to the lowest level,

to the lowest beneath which there is none lower.

And moreover —

as brought in several places the parable for this³⁵,

that when one wishes to raise a building,

one raises it specifically from its foundation,

and if one raises a building not from its foundation, then it lacks

(not only in its foundation)

the perfection of the entire building.

And from the parable it is understood regarding the analogue above,

and moreover,

"they are derived from them"³⁶,

the matters below are drawn down and derived from the matters as they are above.

Parenthetical remark:

The aforementioned matter,

that the parables given for above from matters below have their content —

that it is so below because it is so above,

also explains a perplexing matter³⁷:

We find in several parts of the Torah

(not only in the revealed part,

but even in Drush, Remez, and Sod),

that when one asks a question regarding the conduct Above, why it is in a particular manner —

the answer is given that this is understood through a parable of a mortal king,

"A parable: to what is this comparable? To a mortal king,"

or a simple mortal.

And similarly, as we find in the aforementioned matter —

"The Holy One, blessed be He, desired to have a dwelling place in the lower realms,"

when one asks³⁸ a question: why is the intention specifically in "lower realms,"

and the answer is given³⁸ that "regarding a desire, there is no question,"

i.e., this is seen below in a mortal,

that when it comes to a matter of intellect —

then one can ask a question and what is the reason, etc.;

but when a mortal below says "He desired" —

we know that regarding a desire, there is no question.

Herein lies the glaring question:

When is it appropriate to say that the parable explains a matter —

when the parable compels that it is so in the analogue;

for example —

when one brings a parable from one mortal to another,

even if the second is higher than him,

he is nevertheless in the same category and has the same nature and disposition —

it is fitting to say that one can understand the conduct of one mortal through a parable of another mortal.

And in our matter —

it is fitting to say,

that since regarding one mortal one cannot ask a question about a "desire,"

so too is it understood regarding another mortal.

But when one speaks of Atzmus U'Mahus —

what kind of answer and explanation is this,

that since below one cannot ask any question about a desire,

therefore it is understandable why regarding Atzmus U'Mahus one cannot ask,

so to speak,

a question...

Atzmus U'Mahus is not connected to anything! And certainly He is not connected to a matter that exists in the world of Asiyah!

Therefore, one must say,

that the content of the parable is not to explain and answer the question —

rather, the content of the parable is only as a proof and evidence³⁷:

Since it is so below,

that regarding a desire there is no question,

it is proven from this that it is so also Above,

because all matters below are "derived from them,"

from the matters Above;

thus, since the Supreme One created that matters connected to "will" can be questioned —

but matters connected to "pleasure" and desire,

and especially that He created it so also among Jews,

Adam, on account of "Adam from the earth above"³⁹,

we know that it is so also Above.

And as discussed above,

that the matter of the parables below is their content from the aspect that they are "derived from them."

And one could say even more:

Regarding the aforementioned matter

(He desired, etc.)

one does not need any explanation or elucidation from the outset —

because regarding Atzmus, it is not applicable

to ask any difficulties or questions,

consequently, one does not need any explanations for it.

Rather, the intention in this is:

From where do we know that this is so,

that when it comes to matters of Torah as wisdom one can ask questions —

and when it comes to chukim in the Torah, one says that one can ask questions⁴⁰ only "you have no permission to ponder My decrees"⁴¹,

there may be no pondering, etc.,

and when it comes to the aspect of desire in Torah and Judaism —

can one ask no question about this?

— For this, one brings the proof that the Supreme One desired it so,

because this is seen in the world,

that regarding a desire, there is no question!

This is what Jews reveal through their illuminating the world and making it bright —

consequently, Jews reveal,

that this matter which is seen in the world,

that the Supreme One created a person in such a way that generally one can ask difficulties and questions about His conduct and one must seek answers and explanations, etc. —

with the sole exception,

that when it comes to his desire, it is not applicable to ask difficulties and questions or to seek any reasons —

this is in order to reveal that it is so Above,

because we know with simple faith that "they are derived from them,"

that all matters below are derived from Above.

Thus far the parenthetical remark.

The matter mentioned

(the drawing down from the "Infinite" to the lowest level through the service of Jews)

is connected especially with the month of Tishrei,

regarding its beginning,

Rosh Hashanah,

the explanation of Chassidus⁴² on "This day is the beginning of Your works, a remembrance of the first day"⁴³ is known,

that on the first day,

when creation occurred for the first time,

it was from Above, from the aspect of the nature of the Good to do good⁴⁴

(as the Mitteler Rebbe explains in many places⁴⁵,

particularly in the well-known maamar⁴⁶ on "You are One and Your Name is One, and who is like Your people Israel, one nation in the land"),

from the aspect of "for He desires kindness",

the essential kindness,

the kindness of the Essence and Being,

but "this day",

in this time,

a Jew brings about through his service the drawing down of the order of the chain of descent in a manner of ascent,

in a loftier manner than it was from the aspect of "the nature of the Good to do good",

from the aspect of the essential kindness,

and from the aspect of all the matters in the order of the chain of descent

(with all their attributes),

and this is drawn down into the world of Action.

And this is also the meaning of "and these days are remembered and performed"⁴⁷,

that a Jew through his service brings about that the matters which are "remembered" according to Torah,

matters of Torah, holiness, and G-dliness,

should be "performed" —

drawn down into the world of Action,

until one can grasp the drawings down, influences, and revelations with the sense of touch,

in a tangible manner⁸.

And simply —

that one has the revelations of the future,

which will be "speedily in our days" literally

(as we say three times every day,

including in the Evening Prayer which we just prayed),

that "future" means that it takes a "moment" after the "remembered",

after the prayer,

for when a moment passes one can already call it "future",

consequently one immediately has the redemption in the world of Action.

All these mentioned matters are also connected with today's ushpizin —

King David and the Rebbe

(the Mitteler Rebbe) of blessed memory.

Regarding King David, it is known what is brought in the Zohar⁴⁸

(and in Chassidus⁴⁹ in the name of the Bahir, etc.)

that David, may he rest in peace, composed the Torah of Above with the Holy One, blessed be He.

From this one sees the special connection of David with G-dliness that is above Torah,

the absence of limitation of the Infinite,

which he drew down into Torah.

And this matter was drawn down to the lowest level,

as is known that David is "the Sefirah of Malchus"⁵⁰ through which is the creation of the entire order of the chain of descent,

down to this lowest world beneath which there is none,

and on the contrary,

he is the primary intention

(as above).

And as explained at length in Tanya⁵¹

(relatively)

regarding the Sefirah of Malchus,

in explanation of the verse⁵² "Your kingdom is a kingdom over all worlds",

that the Sefirah of Malchus is drawn from the supernal Malchus,

above and beyond,

down to all worlds,

not only in the upper worlds

(which are also called "olam" meaning concealment,

as above),

but also in this lowest world.

And as explained in Chassidus⁵³ that therefore David is called "bar naflei"⁵⁴⁵⁵,

because his entire existence derives from Above,

"He asked life of You, You gave it to him"⁵⁶,

from the Essence and Being,

and this matter is drawn down to the lowest level.

And this is also expressed in that David is connected with the future redemption,

David, King Moshiach,

which will be below ten handbreadths,

when David, King Moshiach will come as a soul in a body in this lowest world,

as explained in the Rambam at the end of the Laws⁵⁷ of Kings and their Wars⁵⁸,

and particularly according to the description in the early printings⁵⁹,

that the heading for the last two chapters is Laws of Kings and Wars and King Moshiach,

then all the above matters will be with greater strength and intensity,

including the matter of the union of Torah and the Holy One, blessed be He

(which is stated specifically regarding David) —

and this will be at the lowest level.

Just as this is with King David,

today's ushpiz in the Zohar*⁵⁹,

so too is there the same matter in today's Chassidic ushpiz*⁵⁹,

the Rebbe

(the Mitteler Rebbe) of blessed memory:

The innovation of this Rebbe of blessed memory was,

as discussed several times⁶⁰,

in the matter of "may your springs spread forth outward",

the unification of the inner dimension of Torah with the revealed dimension of Torah⁶¹,

that this should be in one

study and in the same yeshivah with the same orders with the same students.

And this is the same content as the union of Torah and the Holy One, blessed be He.

And this matter was drawn down until the lowest level,

as he proclaimed in his famous sicha⁶²

(which the Rebbe of our generation repeated,

and ordered to be printed and publicized⁶³)

regarding the students of the yeshiva who studied all these aforementioned matters, that the concept of "all who go out to the war of the House of David, etc."⁶⁴ applies to them,

meaning that they must wage the war of the House of David against those who "have reproached the footsteps of Your anointed"⁶⁵,

until one concludes afterwards "Amen and Amen"⁶⁶,

which is the final victory⁶⁷,

until in a manner of redemption after which there is no exile⁶⁸,

an eternal matter.

From all the above, the greatness of the joy that must be on Hoshana Rabbah is understood,

a joy that is connected with unlimited abundance,

and especially when one has the aforementioned ushpizin,

whose essential content is to draw down the "Ein Sof" of Elokus until the lowest level.

And through the service of joy in completeness and without limit on this day,

one also adds in the matter of "making for Him, blessed be He, a dwelling place in the lower realms",

drawing down His Essence, blessed be He, into the "lower realms".

And this itself is a matter of joy,

as understood from "In the light of the King's countenance is life"⁶⁹ and joy,

for when the King is in the field, it is said that the King shows a pleasant countenance, etc.⁷⁰,

all the more so is this when He is in His dwelling and in His palace,

in the permanent dwelling.

And although in general, the matter of permanence, absorption, and dwelling is on Shemini Atzeret⁷¹,

as explained in several places,

nevertheless, the preparation for this is on Hoshana Rabbah,

because all these matters of Shemini Atzeret are a continuation of Hoshana Rabbah.

And this is also the explanation of the fact that we find two expressions in the Zohar regarding the time of receiving the good note⁷²,

whether it is on Hoshana Rabbah⁷³,

or on Shemini Atzeret⁷⁴,

the time of reciting Tefillas Geshem —

for on Shemini Atzeret is the absorption and cessation⁷⁵ of the matters that are prepared and standing on the day of merit of Hoshana Rabbah.

[And as explained in Chassidus⁷⁶ in the explanation of the verse⁷⁷ "Blow the shofar at the new moon, at the covered time for our festival day",

that the matters which stand "at the covered time",

in concealment and hiddenness,

on Rosh Hashanah,

afterwards stand in revelation on "our festival day",

on Sukkos;

but then itself, it stands initially in a manner of makif,

like a sukkah which encompasses⁷⁸,

and later one draws it into pnimiyus through the four species which one brings close (through the waving) to the heart⁷⁹,

and "the heart flies to all aspects"⁸⁰,

and from there it is drawn into the entire world,

until the matter is absorbed in a manner of cessation and absorption on Shemini Atzeret⁸¹.]

And one can also connect this with the fact that Shemini Atzeret corresponds to Yosef⁸²,

also corresponding to the Rebbe of our generation whose first name is Yosef⁸³ —

for the matter of "Yosef" also indicates abundance and addition

("Rabbah"),

even more than "its measure is longer than the earth and broader than the sea",

and in a manner that this is drawn down to the lowest level,

into "Yosef, may Hashem grant me another son"⁸⁴.

In addition to all this, there are many matters unique to Hoshana Rabbah that were spoken about in past years,

and they have now been printed.

May blessing come upon them for fulfilling the heartfelt request that it be printed earlier,

so that one can see and

read what was spoken about in past years,

and especially since source references were also added to it,

so that one can delve into the sources, etc.

And among the matters that were printed, there is also what was spoken about two years ago,

when it was a leap year,

where the ushpizin of Hoshana Rabbah were connected there with the matter of a leap year,

the union of sun and moon,

as printed there at length⁸⁵.

And as was also spoken on the previous nights,

that certainly there is an additional and special emphasis in the matter of Hoshana Rabbah when one is in a leap year,

which is called⁸⁶ a "complete year" in our Torah, the Torah of life and Torah of truth.

And then it was spoken about how in a leap year the advantage of the aspect of the moon is emphasized,

the name Ba"n,

(connected with the ushpiz —

"David is the smallest"⁸⁷ who is similar to the moon),

and this was also connected with what is stated in Chassidus

(in the explanations of the Zohar⁸⁸, etc.)

that "the created being" is connected with "the true being".

According to this, the great joy that is emphasized on Hoshana Rabbah is also understood —

the joy over the fact that every creature knows that from the first moment it was created, there is within it the revelation of Essence and Being,

as the Alter Rebbe explains⁸⁹ that the coming into being of physical substance, which can be touched and seen etc., is specifically from Essence and Being, which "is not caused by any cause that preceded it, Heaven forbid",

and "He alone, by His power and ability, creates something from nothing and absolute nothingness",

and consequently, the "something"

(which comes into being)

is an "absolute something"

(just as the "nothing" is an "absolute nothing and nothingness"),

the true something,

as above.

And as the Rambam explains at the beginning of his book,

that "all existences, heaven and earth and what is between them, came into existence only from the truth of His existence".

That is, the Rambam says here,

that all created beings in the world,

even "a small gnat in the navel of the earth"

(as the Rambam enumerates

in the continuation of the topics⁹⁰) and "a small worm⁹¹ in the sea"⁹² were created from the "First Existent",

and in it itself —

from the "truth of His existence"!

Not as the One Above has the attribute of Creator of worlds and Former of worlds and Maker of worlds⁹³;

not even as the Emanator of worlds,

for all these matters are "a descent from the light of His countenance, blessed be He" —

but specifically "the truth of His existence",

Essence and Being itself!

[And this also has a connection to the month of Tishrei,

for the renewal of creation from Essence and Being is renewed in a special way every Rosh Hashanah.]

And in this too, the aforementioned point is emphasized,

that the service of the Jewish people is

to make a dwelling place for Him, blessed be He, in the lower realms,

to reveal the "true something" specifically within the "created something",

which brings out the superiority of the "created something" and of the service of the lower realms.

And it can be said,

that the reason why the detail

(- that the coming into being of all created beings is from the truth of His existence)

is the beginning of the Rambam's book is,

because the content of the Rambam's book brings out the same matter:

The Rambam's book is called "Mishneh Torah"

(as the author called it⁹⁴,

in addition to the name by which it is called "Yad HaChazakah"),

whose content is,

that it is a "Mishneh" to the Torah of Moshe ben Amram,

similar to a "Mishneh LaMelech" (deputy to the king).

And the reason for the matter is,

because specifically in this book of the Rambam are the laws of the Oral Torah, which is connected with the service of the Jewish people.

And as explained in Chassidus⁹⁵ regarding the superiority of "Mishneh Torah",

that this is a matter of innovation,

"Moshe said them from his own mouth"⁹⁶.

And in general, this is the function of the Oral Torah in relation to the Written Torah,

i.e., the innovation in the explanation of the Torah in relation to the Five Books of Moses, which

contains within it the addition of "and worlds⁹⁷ without number"⁹⁸,

and therefore it becomes a book of "halachot halachot",

also from the term for walking, ascent, and addition.

And this also pertains to action —

for specifically when one has the halachot,

then one has the "halichot olam" (ways of the world)⁹⁹,

the actual deed in the world,

"remembered and performed".

It follows,

that the content of the Rambam's book brings out the superiority of the service of the lower one and the service of the lower realm in the world of action —

therefore he begins his book with the superiority of the "created something",

that it derives from the true something.

From all the above, there is also a special reinforcement regarding our time,

the time of the heels of Mashiach:

As mentioned earlier,

the purpose of man's service is —

that there should be the future revelation,

that one should come to "These¹⁰⁰ are the generations of Peretz"¹⁰¹,

the ultimate perfection of the world, which is even higher than the ultimate perfection at the time of the creation of the world¹⁰¹,

where it also says "These¹⁰² are the generations of the heavens and the earth when they were created, on the day that Hashem Elokim made earth and heaven"¹⁰¹,

as explained in many places¹⁰³ that then there was an addition in the name Elokim that preceded, and the name Havayah was also added.

And the reason for the matter,

as above —

because at the time of the creation of the world, this was from the aspect of "He desires kindness",

but a Jew¹⁰⁴ attains to "remembrance of the first day",

even higher than that,

through our deeds and service during the six thousand years that the world exists,

since a Jew is Adam, from the term "adameh l'Elyon" (I will be like the Most High)³⁹,

and not only from the aspect of "adameh l'Elyon",

but because "You yearn for the work of Your hands"³,

that one has the perfection of the name Elokim with the name Havayah etc.

And the main point and conclusion of the work lies specifically upon our generations —

as per the well-known saying of the Rebbe, my father-in-law, the Rebbe, leader of our generation¹⁰⁵,

that one only needs to "fasten the buttons" etc.

That is, that there is no power for any greater matters than this;

thus has the Most High created the world,

that "the early ones were like angels"¹⁰⁶,

and later there is a whole order of descent etc. —

but after one already has the "garments" in perfection and the "buttons",

and one has already donned the garments etc.,

only one needs to have the final "fastening" of the buttons —

the matter was given over to the final generation.

And in the matter that "a mitzvah is called only after its finisher"¹⁰⁷ —

that the entire matter of the redemption is called after and in the merit of the generation that merited to be the final generation of exile,

the footsteps of Mashiach,

and consequently also the generation of the eternal redemption after which there is no exile.

That is, that all Jews of this generation,

including the smallest of the small,

will be the last ones who will finish the exile,

and will remove the "exile yoke",

and bring down the true and complete redemption,

through David our king, Mashiach.

— But all the commotion made about Jews of this generation does not lead to self-importance and the like,

because one knows that one is only the "finisher" as above.

This is also particularly connected with the current ushpizin,

for we bring down in this generation David our king, Mashiach,

and this is accomplished through "spreading the wellsprings outward",

particularly according to the accomplishment of the Rebbe, of blessed memory, in this

(as above —

that he accomplished the unification of the revealed and the inner),

and as he said that the work must be the "war of the house of David" against those who "insulted the footsteps of Your Mashiach",

and one is victorious in the war in the manner of "amen".

And furthermore —

since one does the work in pleasant ways and ways of peace through spreading the wellsprings outward,

one need not have any wars or any difficulties or any confusions,

and one fulfills through the war of Torah.

And similarly, as this is regarding the "hard labor" of exile,

that one fulfills the hard labor through "with mortar¹⁰⁸ here a fortiori and with bricks¹⁰⁸ here clarification of the halacha etc."

(as the Alter Rebbe¹⁰⁹ explains in the name of

Is the greatest joy —

the joy of the water-drawing,

which causes there to be "see joy from the right"¹²⁴,

that one should "see" all the remaining joys

(as discussed above at length¹²⁵).

And particularly in a leap year,

which is called "a complete year".

That is, the entire year has a special completeness and perfection that comes through the added month¹²⁶,

the month of Adar,

which is also a month of joy¹²⁷,

until a special joy of "the month which was turned for them from sorrow to joy and from mourning to a festival"¹²⁸,

one also has the advantage of "transformation",

"intentional sins become for him like merits"¹²⁹,

until actual merits¹³⁰,

which is also the elevation of the future to come.

And all this —

in addition to what was discussed in previous years,

which has already been printed,

as above,

and a "thank you" to those who did this.

May it be His will,

that all these matters should bring about action,

for "the action is the main thing"¹³¹.

As discussed several times,

and is self-understood,

all these matters mentioned must also have a connection with the Torah lessons of this day that change from year to year,

about which we did not speak in the sicha that is now printed because at that time there was a different calendar with different Torah lessons.

This includes both the lesson in the Torah of Moshe Rabbeinu,

the weekly portion,

particularly according to the saying of the Alter Rebbe¹³² that one must live with the time

(that "live with the time" means an addition in vitality and joy,

until in the manner of "he will add life to his life" according to Rashi's language¹³³,

and as discussed at length during the year),

with the weekly portion and the portion of the day —

the portion of Vezot Haberachah

(or —

as it is called in Chassidus —

Parshat Berachah),

from the beginning of the section until the second;

and also the lesson in "Mishneh Torah",

the Torah of our teacher Moshe ben Maimon,

in the laws of Unintentional Offenses, chapters 3, 4, 5.

About this one must speak briefly —

for on Hoshana Rabbah there are many tasks,

including tasks pertaining to the night of Hoshana Rabbah,

when there is the joy of the water-drawing.

But the abbreviation is only in "quantity",

since one must also do "other matters",

which in truth are not at all "other", Heaven forbid,

because they are all parts of the Torah of truth,

whose essence is that when you grasp a part of it, you grasp all of it¹³⁴ —

and consequently it is also understood,

that in this "abbreviation" in quantity one has the entire essence and the most elevated quality¹³⁵.

And as discussed in past years,

that on Hoshana Rabbah every Jew is given the power to place into a small quantity a great quality, even an infinite quality,

and as discussed above,

that the power of a Jew is to bring the infinite into the world,

into this lowest world.

And this is also connected to the general concept of the sukkah —

about which our Sages, of blessed memory, say that the sukkah is called a "light mitzvah"¹³⁶,

and together with this it is a "mitzvah" from the term connection and attachment,

with the entire storm within the matter,

i.e., that through this one connects oneself with the Commander of the mitzvot Who is "infinite",

and especially through the joy whose concept is "breaking the fence"¹³⁷.

And accordingly it is understood regarding the study sessions of this day,

that although the time one has for the study sessions is a short time in quantity,

and also the content of the term "shiur" indicates a measure and limit,

a fixed measure and no more —

nevertheless, Jews have the power to place into it not only "longer than the earth and broader than the sea" but also the concept of the infinite,

and especially since one has the power of today's ushpizin,

David, King Messiah,

whose service was to connect the Torah with the infinite,

the true infinite.

As mentioned earlier,

today's study session is at the beginning of Parshat Vezot Haberakhah.

One indeed sees immediately at the beginning of this study session —

the same concept mentioned above,

the revelation of the infinite in the world of measurement and limitation,

in this lowest world.

And as an introduction:

Already mentioned earlier,

that in truth the existence of every created being in the world came into being from the Essence and Being itself,

the truth of His existence,

which concept applies every year,

especially in a complete year —

only in this there must be the concept of revelation,

that one should see openly the true existence of every thing in the world,

the true reality.

Which will be especially in this year —

a year in which everyone believes with simple faith that what is asked and prayed and cried out "Until when, etc." will be fulfilled,

indeed speedily in our days, literally,

which will surely bring about that it should indeed be speedily in our days, literally¹³⁸,

in the true and complete redemption —

which then it will be revealed,

"and the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken",

and moreover —

that one will see openly the "truth of His existence" in every created being.

And this concept is openly in today's portion —

that the first word of the portion is "Vezot",

a concept of revelation,

that one sees the blessing with physical eyes,

and in a manner of pointing with one's physical finger and saying "this"¹³⁹.

Later in today's study session, the blessing begins with¹⁴⁰ "And He was a king in Yeshurun, when the heads of the people gathered, the tribes of Israel together."

And here one immediately sees the connection with David, King Messiah,

who is indeed a "king",

and not just any king,

but his concept is the true concept of kingship

(as explained in Kabbalah¹⁴¹ and in Chassidus¹⁴²,

as mentioned above in general).

I.e., that although before him there was Saul, "the anointed of Hashem"¹⁴³,

and after him there was Solomon his son,

"and Solomon sat on the throne of Hashem"¹⁴⁴ —

nevertheless, the true concept of kingship¹⁴⁵,

the Sefirah of Malchut,

is specifically the concept of David.

And therefore indeed all the kings descended from him are called by the name "House of David" or "Kings of the House of David"¹⁴⁶,

until King Messiah who is a "king from the House of David"¹⁴⁷

(and is from the seed of David and Solomon¹⁴⁸).

Consequently it is understood that this is also connected with the Chassidic ushpizin who proclaimed regarding "all who go out to the war of the House of David" against those who "reviled the footsteps of Your anointed".

And in this concept of the coming of the Messiah —

the perfection of the kingdom of the House of David,

when it will be "and the kingship shall be Hashem's"¹⁴⁹,

one has a lesson from today's Chumash study session:

Rashi says,

that "when the heads of the people gathered, the tribes of Israel together" means "when they gather together in one union and peace among them —

He is their king",

i.e., that the kingship of the Holy One, blessed be He, is connected with the unity of Israel.

And in particular, when it says the phrase "together the tribes of Israel,"

where "together" is from the language of union and unity,

until it is the language of "singular" which is higher than "one" ¹⁵⁰.

And this is the connection with "And this" language of revelation —

because in order to reach that future revelation,

when "the kingdom will be Hashem's,"

there must be the nullification of the cause of the exile,

the opposite of love of Israel,

until a matter of unity,

"a great congregation shall return here" ¹⁵¹,

singular language

(i.e., it is indeed a great voice,

but this is singular language).

And this is also connected with the title "Yeshurun,"

as explained in Likkutei Torah ¹⁵²,

that the title "Yeshurun" is higher than both Yaakov and

(even)

than "Israel" —

this is the highest level.

And through the nullification of the cause of the exile,

until it becomes "together the tribes of Israel" —

one brings "in an instant" the nullification of the effect,

the nullification of the exile,

and Jews stand at the highest level of Yeshurun,

because they have the redemption through David, King Moshiach,

the singular soul of the entire world,

and of every single one of Israel ¹⁵³,

as discussed at length above etc.

After the general blessing of "And He was King in Yeshurun," the present lesson ¹⁵⁴ discusses the blessing of the tribe of Reuben and the tribe of Judah,

and Judah also includes Simeon,

as Rashi explains on the spot ¹⁵⁵.

That these three tribes also include all Jews in general:

indeed more particularly than "together the tribes of Israel,"

but in the details themselves, this is the first blessing that includes everything.

a) Reuben is indeed the firstborn of Israel —

which is the beginning of the tribes of Israel,

and alludes to the beginning of the service.

b) Judah alludes to the perfection of the service,

as explained ¹⁵⁶ regarding the matter of "and she ceased to bear" ¹⁵⁷,

that with Judah the perfection of the matter was opened,

and this is also connected with the fact that the name Judah includes the four letters of the Name Havayah with a dalet within it,

with all the explanations of the matter.

c) And Simeon alludes to a higher service —

the matter of "the transformation of darkness to light,"

"intentional sins become for him like merits,"

until actual merits,

as we see the service of Simeon and Levi regarding "Shechem" ¹⁵⁸,

which also alludes that a Jew, from his own essence, is not connected to the matter of darkness,

but when there is darkness from the outside,

"Shechem,"

he transforms it to light.

And the matter of the transformation of darkness to light by the tribe of Simeon also expressed itself in the time of Moses our teacher himself after the Giving of the Torah,

because then there was the incident of Midian ¹⁵⁹,

with the "prince of a father's house of the Simeonite" ¹⁶⁰,

as Rashi ¹⁶¹ brings that the reason why the blessing of Simeon is not stated explicitly is "because of what he did at Shittim" —

but the greatest descent is for the sake of the greatest ascent —

because this later brought an elevation of "the transformation of darkness to light" —

the matter of "avenge the vengeance of the children of Israel" ¹⁶² and "the vengeance of Hashem against Midian" ¹⁶³.

And this also has a connection to the most supreme elevation of the future redemption through David, King Moshiach —

because through the action regarding the prince of a father's house of the Simeonite that Pinchas performed,

"zealous for G-d" ¹⁶⁴,

"Pinchas was invested with the priesthood" ¹⁶⁵ —

where Pinchas is Elijah ¹⁶⁶,

the herald of good tidings ¹⁹ of the coming of Moshiach our righteousness,

as we also say in the order of Hoshanot of Hoshana Rabbah,

regarding "the voice of the herald, heralding and saying" three times!

[And as explained elsewhere ¹⁶⁷ that although Pinchas was born before his father Eleazar was invested with the priesthood,

consequently the priesthood did not apply to him on his own as the son of Eleazar —

the incident of Pinchas opened that he too was invested with the priesthood. And there is much to elaborate on this,

but this is not the place].

From all this it is understood how these three tribes include the entirety of the service of the people of Israel,

the tribe of Reuben,

the tribe of Judah,

and the tribe of Simeon.

The lesson from today's lesson of Rambam:

In today's lesson¹⁶⁸, the Rambam¹⁶⁹ brings,

that "those liable for chatat and definite asham offerings for whom Yom Kippur passed are obligated to bring [them] after Yom Kippur,

and those liable for suspended asham offerings are exempt,

as it is said¹⁷⁰, 'from all your sins before Hashem you shall be cleansed,'

thus they learned from tradition that any sin which only Hashem knows about is atoned for him,"

and afterwards¹⁷¹ he emphasizes that "Yom Kippur, nor the chatat, nor the asham atone except for those who repent and believe in their atonement. But one who spurns them, they do not atone for him. How so...

one who spurns Yom Kippur, Yom Kippur does not atone for him,

therefore, if he became liable for a suspended asham and Yom Kippur passed while he spurns it, behold, he is not atoned for, and when he repents after Yom Kippur, he is obligated to bring every suspended asham for which he was liable."

[Which is connected to the days of Sukkot —

as is known¹⁷², that the schach of Sukkot is drawn from the cloud of incense of Yom Kippur].

It is seemingly not understood

(as the commentators¹⁷³ ask):

Since the Rambam holds that Yom Kippur atones only "for those who repent"¹⁷⁴,

and as he explicitly rules in the Laws of Repentance¹⁷⁵ "and the essence of the day of Yom Kippur atones for those who repent" —

how does it accord with what the Rambam rules

in the Laws of Repentance¹⁷⁶ that the scapegoat atones for light transgressions even if "he did not repent"?

And one can say the explanation of this —

with the introduction of the explanation of that which "the essence of the day of Yom Kippur atones for those who repent",

for seemingly,

since this is an atonement from the essence of the day of Yom Kippur itself,

what does repentance add,

and if one needs repentance, why does one need Yom Kippur?

Rather, the reasoning in this is,

in the manner of how the Rogatchover¹⁷⁷ explains the opinion of Rabbi,

that the essence of the day of Yom Kippur atones even for those who do not repent,

and nevertheless "Rabbi concedes regarding the karet of the day"¹⁷⁸ —

because "an accuser cannot become a defender"¹⁷⁹,

that since Yom Kippur itself is an accuser against him because he transgresses the "karet of the day",

it cannot be a defender and atone for him.

And corresponding to this, one can say according to the opinion of the Rabbis¹⁸⁰ that "Yom Kippur atones only for those who repent" specifically,

that this does not mean that the atonement is only through repentance,

rather the atonement is through "the essence of the day of Yom Kippur",

and that which one needs repentance is,

because when repentance is lacking —

this is a matter of "accuser" which cannot become a defender.

And this is also the reason for that which the Rambam says here that one who does not acknowledge Yom Kippur, "Yom Kippur does not atone" for him,

because "an accuser cannot become a defender".

And according to this, one will also understand why regarding "light transgressions" Yom Kippur atones even if he did not repent:

The matter of the "accuser" of that which he does not repent "from his knowledge"

("repent from his knowledge"¹⁸¹)

applies only to such matters that pertain to "the knowledge of man",

therefore there must be "repentance from his knowledge";

but if these are matters below the knowledge of man —

there is no difference there what happens in his knowledge,

because the defect did not damage the "knowledge",

consequently it is not an "accuser".

Therefore, since regarding the "light transgressions" the "accuser" of Yom Kippur does not damage the "knowledge"

(because they are below

"the knowledge of man") —

consequently one does not need a "defender" for this

(And in the manner explained elsewhere¹⁸², the reason for the law that a chatat is worth a danka¹⁸³ and a suspended asham is two silver [shekels]¹⁸³,

because regarding a suspended asham, there is a lack in the "knowledge" and in the repentance etc.

And in this very matter there are many levels —

as is understood from that which the Rambam brings further in the Laws of Unintentional Sins¹⁸⁴,

that there is a difference between the value of offerings,

that there can be offerings worth two silver [shekels]

(and more —

like a bull],

and there is a possibility of "a tenth of an ephah of fine flour"¹⁸⁵,

until that it can be a tenth of an ephah of fine flour not only due to poverty,

rather that it is initially sufficient,

as we see regarding the consecration of the priest¹⁸⁶ and even the High Priest¹⁸⁶ —

that this is connected with fine flour etc.].

An example of the matter:

Regarding the service of Yom Kippur, the law is¹⁸⁷,

that "the High Priest does not enter in golden garments into the Holy of Holies to perform the service, because an accuser

("gold")

cannot become a defender".

The question arises here —

Why is this so only regarding the services performed inside

(in the Holy of Holies),

and not regarding the services performed outside,

the daily tamid offerings,

and the fifteen animals offered on Yom Kippur

(as the Rambam begins the Laws of the Yom Kippur Service —

as discussed above¹⁸⁸),

where for all of them the service is performed in golden garments?

But the explanation for this is as above:

Regarding the services performed inside, the atonement concerns an "accuser" that is connected to "gold",

connected to matters of the essence of the soul and the yechidah of the soul

("one¹⁸⁹ in a year")¹⁹⁰,

therefore "an accuser cannot become a defender";

but the other services of the day are connected to an "accuser" that is not connected to "gold",

like the morning tamid of Yom Kippur which atones for positive commandments, etc. —

therefore the service can be performed in golden garments,

because the accuser is not in that same matter.

From this there is also a lesson in the service of man:

When a Jew makes a reckoning of righteousness in his soul,

he can become, Heaven forbid, dejected in his own eyes,

even to the point of despair, Heaven forbid,

because he realizes that he lacks in the fulfillment of "all your deeds shall be for the sake of Heaven"¹⁹¹ and "in all your ways know Him"¹⁹², even in the fulfillment of positive commandments,

as the Gemara¹⁹³ says "there is no person in Israel who is not obligated in a positive commandment"

(and for this reason the daily tamid offering was offered, which atones for positive commandments¹⁹⁴),

and similarly regarding the study of Torah

(as understood from what the Alter Rebbe brings at the beginning of his holy book Tanya¹⁹⁵).

To this comes the answer —

that the "accuser" does not impede the "defender",

because it is not in the same matter:

That which there is an "accuser" is "because of the pressure of the times",

and due to the confusions of the evil inclination,

as it says in "Menei Lashon"

(when one connects with tzaddikim and the leaders of the generation in particular)

that "You desire and we desire, and who prevents —

the leaven in the dough"¹⁹⁶;

and as the Gemara says in tractate Sukkah¹⁹⁷

(in connection and continuation of the details of the story of the Simchat Beit HaShoevah)

that the Holy One, blessed be He, regrets every day the creation of the evil inclination.

Therefore there is no place for despair, Heaven forbid,

nor even for dejection,

because essentially "you are children to Hashem your God"¹⁹⁸,

and we have the promise "that no outcast shall be cast out from him"¹⁹⁹,

a promise from the Creator and Leader of the world,

Who conducts the entire world with Divine Providence,

and with particular and most particular Providence,

even to the point that it pertains to the primordial thought specifically²⁰⁰,

which is drawn down on Rosh Hashanah from the beginning of the order of the chain of descent to its end

(as explained in many places²⁰¹).

And since all this is said in the Torah of truth,

it is understood that it was not said to a Jew merely to comfort him —

but rather this is indeed the truth;

but together with this it is a Torah of life,

a lesson in life,

that every Jew can truly fulfill the command to serve the Most High constantly,

even in "all your deeds" and "in all your ways",

and with true joy.

And that which the "leaven in the dough" prevents —

the Holy One, blessed be He, Himself created it and promised that it is only temporary

(for a moment),

therefore it is understood that in truth its existence is no existence,

since it was created from the outset only so that one should nullify it.

And as is known what is brought in halachah²⁰² and at length in Chassidus²⁰³,

that waters that fail once in seven years are not considered living waters,

rather they must endure for more than seven years.

And particularly according to what is explained in Chassidus²⁰⁴ and Kabbalah²⁰⁵

(and also in the books of simple interpretation²⁰⁶)

that each millennium of the seven thousand years corresponds to one year of the seven years —

and the evil inclination will surely be nullified in the seventh millennium²⁰⁷].

And especially that every day we have the promise —

"that no outcast shall be cast out from him",

and the promise that every day the Holy One, blessed be He, regrets the creation of the evil inclination,

so it was today in the morning and today in the afternoon and today in the evening and tonight,

and since "who can say to Him 'what have You done'"²⁰⁸,

the regret takes effect immediately so that the matter is nullified at once.

And particularly since the evil inclination has already effected its action,

caused all these undesirable matters,

even a descent to the state and condition of "darkness shall cover the earth and thick darkness the nations"²⁰⁹,

even to the footsteps of Mashiach —

So now the aliyah must already begin,

in one moment,

"and behold, one like the Son of Man came with the clouds of heaven"²¹⁰,

until "in an instant".

Then one stands directly in the Land of Israel,

and in Jerusalem, the holy city,

on the Temple Mount,

the holy mountain,

and there itself —

in the Holy Temple, from the term holiness²¹¹,

and especially in the Third Holy Temple,

which is

"the Sanctuary, Hashem, Your hands established"²¹².

In the matter of hastening the redemption itself, there comes even greater hastening and closeness through the mitzvah of charity,

which "brings the redemption closer"²¹³,

more than other matters.

So it is, just as in past years they distributed charity after the talk²¹⁴ —

they will do so also on this night.

Only since it is Motzaei Shabbat,

and many of those who are here still need to go home and make Havdalah —

they will distribute the charity after the recitation of Tehillim,

at which time they will gather together again.

And during the recitation of Tehillim there is also the advantage,

that this is connected with "the sweet singer of Israel"²¹⁵,

David, King Messiah,

the current ushpiz of the Zohar,

and this is also connected with the Chassidic ushpiz

(the Rebbe, may his merit protect us) —

for the beginning of the Book of Tehillim is "Ashrei",

which is the Sefirah of Keter²¹⁶

(as discussed in past years²¹⁷),

and this is connected with the Rebbe, may his merit protect us, who was born on 20 Cheshvan 5621,

and as discussed²¹⁸ that "there are in this two 'kafin',

which alludes to the supernal crown"²¹⁹.

Therefore, they will then distribute the charity to those assembled,

and presumably there will be others who come who will also want to take the dollar in order to give to charity with an addition from their own —

this too will be a merit.

Based on this, the question could be raised —

that since they are going to give the charity after the recitation of Tehillim anyway,

why is it necessary to take the time and speak about it now?

We find this matter in Torah,

that there must be "he looked into the Torah"²²⁰,

and there itself in halachah,

a halachah in the Shulchan Aruch

Orach Chayim.

And the name "Orach Chayim" was given by the Tur and by the Beit Yosef —

this is certainly a deliberate name,

meaning that its subject is

(beyond its simple meaning)

a path of life,

beginning with daily life.

[And as we also see from its order —

that the laws of Shabbat, Yom Tov, Rosh Hashanah, Yom Kippur, Chanukah, Purim, etc. are at its end,

but the beginning is in daily life,

and even more —

from the night,

from Tikkun Chatzot,

as it is in the Shulchan Aruch of the Beit Yosef and of our Rebbe, the Alter Rebbe].

There is a law in Shulchan Aruch Orach Chayim²²¹ —

that when a Jew makes a good resolution,

they give him the reward from Above even before he fulfills the resolution in practice,

because it is known that he will certainly carry out the resolution.

So too in our matter,

since "great is charity, for it brings the redemption closer",

when one makes the resolution for this now —

"Mashiach can come even before they begin reciting Tehillim"! Moreover —

he can come even before they make Havdalah!

So why should one, Heaven forbid, let go of this opportunity —

when it could be right now that "he tips himself and the entire world to the scale of merit and brings about for himself and for them salvation and deliverance"*¹¹¹,

one immediately announces the good resolution,

and certainly the good resolution is accepted by all the listeners present here,

in a house where Torah is magnified and a house where prayer is magnified²²²,

where the Nasi of our generation was for ten years in his lifetime in this world,

soul in body,

and consequently it brings the possibility to receive the reward from Above as early as possible,

before the recitation of Tehillim and before eating the meal of Melaveh Malkah,

the meal of David, King Messiah²²³,

and moreover —

before making Havdalah

(for those who have not yet made it) —

that Mashiach comes in actuality,

and as the law is in the Shulchan Aruch that this is not for the future,

but in actuality, literally.

There are those who argue,

that these are "wild words"!

One finds oneself after the evening prayer,

and one says that Mashiach can come in the next two hours!

Moreover —

one says that he can come in the next hour!

And moreover —

that he can come "in one moment",

in "one turn"!

The exile itself is truly a "wild thing",

for what connection do Jews have to exile?!

And also the time itself is a "wild time",

when "darkness covers the earth and thick darkness the nations" —

Therefore it is fitting to speak "wild words"!

And in addition to this —

what difference does it make what one thinks,

whether this is wild or not wild —

as long as Moshiach comes and immediately brings down,

below ten handbreadths,

in one moment and in one instant,

the true and complete redemption!

— Who cares whether this is wild or not wild,

whether there is a question or there is no question;

as long as "the Shechinah

(which is)

in exile"²²⁴ emerges from exile in the true and complete redemption;

and Moshiach Tzidkeinu, who "he was wounded for our transgressions etc.'"²²⁵ with all the various sufferings²²⁶ —

emerges from exile in the true and complete redemption;

and likewise each and every one of Israel,

as it is said²²⁷ "and you shall be gathered one by one, O children of Israel",

through the Most High Himself²²⁸.

And "Hashem your God will return your captivity"²²⁹,

the Most High Himself with Moshiach Tzidkeinu and "awake and sing, you who dwell in the dust",

with every Jew and with all Jews —

all emerge from exile,

and in a manner of hastening the redemption and alacrity of the redemption,

"and behold, one like the son of man came with the clouds of heaven",

speedily in our days, literally,

in an instant,

even more than "an instant²³⁰ as an utterance",

So may it be His will in actuality,

below ten handbreadths,

And we will continue all the matters of joy in the Holy Land.

In Jerusalem, the holy city,

and on the holy mountain and in the Holy Temple,

"And everlasting joy upon their heads"²³¹.

After reciting Tehillim, the Rebbe shlita distributed to the tankistim shlita dollars in order to distribute to each one one dollar,

for the purpose of giving to charity.