English translation — בס"ד. שיחת יו"ד שבט ה'תשמ"ו.

Every action of a person (who is a being of intellect) certainly has a reason and cause.

It is understood from this,

that when Jews gather together,

“with a multitude of people”¹,

there is certainly a reason and cause for this,

and not just any cause,

but a cause that unifies everyone.

There are cases,

when one must seek what the cause is,

especially when it concerns a cause that should be a common denominator between people from different circles and cities, etc.;

but there are other cases when the cause is clear and obvious,

to the extent that one does not even need to seek it.

And in our case, it is in the latter manner mentioned above –

that it is clear and obvious that the cause of today’s gathering is connected to the day of the hillula

(the anniversary of the histalkus)

of the Nasi of our generation,

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

However, the concept of “day of the hillula” in general is only a general matter,

and it is not a sufficient reason for a gathering,

especially since decades have already passed since the day of the histalkus;

but it is understood simply,

that certainly there is also in this a specific and explicit matter which brings out the reason for the gathering.

And particularly, since in this case there is certainly a clear indication – in what the arousal during the gathering must consist of – because this concerns a Jew who gave himself over with mesirus nefesh for the dissemination of Torah,

and this was his entire life-force for himself,

and also the inner point that he demanded from everyone around him,

consequently, it is certain that he must have, with Divine Providence, also marked and indicated the reason for the gathering each and every year,

in a matter that was for him a fundamental principle,

which is in his Torah.

And “Torah” is from the term hora’ah²,

an instruction for the days and months and years thereafter,

and particularly since here it concerns a Torah that he specifically issued for the day of histalkus,

which was on the tenth of Shevat,

and therefore it is marked each and every year on this day.

One indeed finds a clear instruction in the first maamar

(i.e., the first maamar in that very series)

that he issued for the day of his histalkus.

The maamarim after this in the series are connected to the days thereafter;

however, the first maamar was issued for the day of the histalkus,

the tenth of Shevat.

And there, there is a clear instruction both at the beginning of the maamar and at its end

(as will be discussed),

and this is clear to such an extent,

that immediately when one sees it superficially,

and certainly when one contemplates it – one immediately sees the instruction in the matter,

and consequently, it is certain that this is the reason and purpose of the gathering on this day each and every year.

The beginning of the maamar³ is

(and certainly everyone has learned the maamar,

as per the proposal,

and at least its beginning)

– “I have come to My garden, My sister, My bride⁵ and it is brought in Midrash Rabbah

(in its place⁶)

‘to a garden’ is not written here, but rather ‘to My garden,’ to My private garden,

to the place that was My essential [dwelling] initially,

for the essential [dwelling of the] Shechinah was in the lower realms⁷ and through...

the Shechinah departed from the earth...

and afterwards, seven tzaddikim arose and brought down the Shechinah below.”

And what this means in terms of practical action:

Seemingly, we find ourselves in this lowest world, beneath which there is no lower⁸,

and especially when one looks around in the time of “ikvesa d’Meshicha” and sees so many undesirable matters

(unwanted phenomena).

Regarding this, there is the instruction from the beginning of the maamar,

that Torah testifies that specifically this world,

this lowest world,

is called by the name “My garden,”

“My private garden,”

a place that the Supreme One created so that it should bring Him pleasure,

and it indeed brings Him pleasure!

And furthermore:

Even though, due to causes, the situation in the world subsequently changed – Torah says,

that afterwards a counsel was found on how to remove the causes,

and the world returned to being a place of pleasure!

From this, one has the clear lesson regarding this gathering:

The reason for the gathering and the purpose of the gathering is - to strengthen oneself in the Torah and instruction that the Baal HaHilula gave forth in his aforementioned discourse,

which is indeed a Torah and instruction to each one as an individual,

all the more so when many gather together with the same purpose,

and in the same place where the Baal HaHilula lived during the last ten years of his life in this world,

where he prayed and studied and disseminated his Torah,

including the conclusion of this

(in writing and in print),

the discourse "Bati LeGani."

And the instruction in its simple meaning is,

that there must be a strengthening and increase in the matter of making the world "Ganuni,"

a place of delight for Him, blessed be He.

That is, that each one should add more in that which he has already done in the direction of making the world a place that will produce for the Most High a pleasure,

"Gani - Ganuni."

And this must permeate every corner of the world,

for the world is indeed called a "dwelling place for Him, blessed be He,"

that is, that the matter of "LeGanuni" is a dwelling that produces pleasure - and one sees simply regarding a dwelling of a flesh and blood person,

that in order for the dwelling to produce a true pleasure,

it must be adapted to its function and purpose in all its parts and details.

And if this is so regarding a flesh and blood person,

all the more so regarding the Most High, Who is the ultimate perfection,

and about Him it is stated, "Behold, I fill the heavens and the earth,"

that He is "full" in every corner of "place"

(and from this it is understood - that He is also "full" in every corner of time)

- that in order for the dwelling to be a complete dwelling and to produce a true pleasure

("LeGanuni"),

this must be so in all the parts and details of the dwelling,

of the world.

Furthermore:

From this discourse we have not only the lesson in what the service consists of,

but we also have an empowerment and encouragement in the service:

The Gemara says in Sanhedrin regarding the resurrection of the dead - "Those who were not alive

(those who were never created and born and lived), those who were

(those who already were)

alive, is it not all the more so

(is it not all the more so that they return and live)?"

And from this it is understood regarding all matters,

that if the Most High has shown that several good things have occurred for the first time

(good events that never were before),

all the more so is this so regarding things that have already occurred.

And from this it is understood regarding our matter,

that since the matter that the world is "Ganuni" is already "existent,"

already was for all worlds,

the world was "in the beginning" in a state of "Ganuni,"

a place that produces pleasure for the Most High - it is a certain thing,

that it is much easier to return the status and condition,

that it should be as in the beginning!

Moreover:

From the aforementioned discourse it is also understood,

how the service of making the world a place of delight for Him, blessed be He,

is relevant to each and every one of Israel,

and furthermore,

even to non-Jews.

For the very matter of "the creation of the world,"

regarding which it is said, "the main dwelling of the Shechinah was in the lower realms,"

indeed includes all created beings in the world,

all the more so - all human beings in the world,

both Jews and non-Jews.

And so it was also later,

at the time when "seven righteous ones stood and brought down the Shechinah below...

until Moses, who is the seventh,

and all sevenths are beloved,

brought it down below to the earth,"

which was indeed at the time of the giving of the Torah - when the utterance of "I am the L-rd your G-d" and "You shall have no" was in such a manner that "the Holy One, blessed be He, was speaking and the voice went forth and reverberated throughout the entire world...

from the south...

and from the north...

and from the east...

and from the west,"

until that "a bird did not chirp, a fowl did not fly, an ox did not low, etc." - that is, that that which the Shechinah descended back to the earth was also connected with all the inhabitants of the world.

And this was also later,

after the Shechinah descended below at the time of the Giving of the Torah - when "the primary revelation of G-dliness was in the Holy Temple...

And this is "the righteous shall inherit the land and dwell forever upon it,"

that also the revelation of G-dliness that was in the Holy Temple was drawn forth into the entire world,

as the saying "from there light goes out to the world,"

and this is the explanation of "and dwell forever upon it,"

that one draws down and causes to dwell the aspect of "He Who dwells forever" "upon it,"

in the world,

in the entire world.

And as mentioned above, the novelty in this matter

(the descent of the Shechinah below at the time of the Giving of the Torah, etc.,

after it had ascended on high)

in relation to the matter of "the primary dwelling of the Shechinah was in the lower realms,"

then one saw,

that even after there were undesirable matters in the interim, one can draw down the Shechinah again as at first.

And from this it is understood,

how all these matters mentioned above pertain to every single Jew,

that every Jew can do what is incumbent upon him to draw down G-dliness into the world,

indeed according to his capabilities,

but after this it is nevertheless joined with the actions and efforts and exertions of all the rest who act in this direction, it nevertheless also has the advantage of "in a multitude of people is the King's glory,"

that this adds to the "glory" and the pleasure of the "King."

And with this it is understood that this also applies to non-Jews - that Jews must endeavor that the non-Jews should do all the actions that they need to do,

the general Seven Commandments of the Sons of Noah with all their details.

And all this is drawn down especially since the Giving of the Torah,

for the Giving of the Torah is a "continuous action,"

a constant phenomenon,

as one says during the study of Torah "the Giver of the Torah" in the present tense

(according to the explanation of the commentators),

meaning that at every single moment the Torah is given anew,

and this is indeed one of the reasons for the requirement of "each day they should be in your eyes as new."

And from all that was said, there is also an answer to a claim of some:

There are those who claim,

that in order for them to be "worthy" to undertake such a lofty matter as the indwelling of the Shechinah in the world,

they need to have a "preparation" and a time, etc.;

to this, when one speaks about effecting that G-dliness should rest in the entire world - one must first bring oneself to a state of perfection in one's private life,

and in the well-known expression

(in Torah)

"adorn yourself and afterwards adorn others."

To this there is a twofold answer that one learns from all that was said above:

First of all,

the principle of "adorn yourself" does not apply,

because this is a "time-bound commandment,"

a commandment at every single moment to make the world a reality of "My garden" and "My palace" for the Most High,

consequently one cannot postpone it until there will be the "adorn yourself."

And in addition to this - it is understood from the above that one has the power to do both things,

both "adorn yourself,"

and "adorn others,"

because one has the special power to do all the aforementioned matters,

a power that one takes from that which "the primary dwelling of the Shechinah was in the lower realms" already at the beginning of creation,

and especially that also after this there was the matter of "they brought it down below to the earth"

(as above at length).

And as the Baal HaHilula himself demonstrated with himself,

and demonstrated through those who walk in his ways - that there is no place to take into account any claims and reasons that hinder the dissemination of Judaism, etc., in the world.

As was seen regarding those who walked in his ways,

that they went in this way without looking at any difficulties.

For the primary difficulties are not at all from the outside,

but from the "clever one"

(the "old and foolish king")

who interferes and wishes to confuse a Jew and a person in general,

that he should not want to carry out the will of the Most High,

due to all kinds of claims and concerns, etc.

For in truth, when one does not listen to the claims,

one sees that it comes much easier than it appears!

And the claim and doubt whether one is worthy of this or not and whether one has already grown to this or not - has no place at all,

and as discussed above,

that this is not a novel thing that he wants to introduce,

but the service consists only of "returning" the world to its true state and condition in which it was created.

And in the language of the verse - "And God saw all that He had made, and behold it was very good",

that at the time when it came to the conclusion of the entire creation

(when "the main dwelling of the Shechinah was in the lower realms"),

the Almighty saw that it is not merely "good",

but it is "very good".

Consequently it is understood,

that every good thing that one does is not a matter of novelty,

that one brings something new into the creation,

but one is only returning the creation to its true state,

a state of "very good".

Z. Additionally, from all the above there is a lesson regarding the service of man with himself:

A person may begin to think,

that if he will conduct himself as a pious Jew

(and likewise for a son of Noah - that he will fulfill all the seven commandments of the sons of Noah with utmost perfection)

- then who knows whether he will do it with truth or not?

The answer to this is also as stated,

that this is the truth,

this is his true reality,

and through that which he does this, he returns himself to his true state and condition as the Almighty created him at the time of creation,

when "the main dwelling of the Shechinah was in the lower realms".

And from this it is understood,

that in every good thing that a Jew does according to the will and instructions of the Holy One, blessed be He - it is not relevant to reconsider whether this is with truth or not,

and whether he is worthy of it or not - because this is his true reality as he was created at the time of creation.

Ch. That all of this is the instruction of the first discourse, and the beginning of the discourse and the "head" of the discourse, i.e., that this is the "head" which includes all the matters of the discourse.

It is understood,

that when one conducts oneself in the correct direction,

it is a certain thing that one will succeed in implementing all the other matters about which the discourse speaks,

and the general principle of the matter in this is,

as above,

to make the world a "dwelling place for Him, blessed be He".

And that which, looking at the current state and condition, one sees that in order to make the world a dwelling place for Him, blessed be He, it seemingly requires much toil and much time and many people and much effort etc. - he has the clear lesson from the beginning of the discourse,

that it is not the first time that such a thing is demanded,

and it is not the first time that one succeeds in this!

And this lesson and instruction applies to each and every one - as the ruling of the Rambam,

"Every person should see himself throughout the entire year as if he is half liable etc.,

and likewise the entire world half etc. He performs one mitzvah

[i.e., one single deed,

or even a speech,

or even a good thought]

behold he tips the scale for himself and for the entire world to the side of merit and causes for him and for them salvation and deliverance."

So all the above gives encouragement and calls forth,

that one should add even more in good resolutions,

according to the demand of the Baal HaHillula - to add brightness and goodness and charity and uprightness,

all of which derive from the same source,

G-dliness. Consequently it is understood,

that this is accomplished through that which one proclaims throughout the entire world that "there is a Master of this palace",

that there is the true Master of the world,

Who is the Almighty,

and He has not abandoned the world, Heaven forbid,

but on the contrary - He is found in the world and asks and gives powers and demands and hopes that one will fulfill His request "to make for Him, blessed be He, a dwelling place in the lower realms".

And as stated above from the ruling of the Rambam,

that through one deed or one speech or one thought one can tip the scale for the entire world,

because the world is "balanced",

and as one sees in a scale

(a weight)

simply,

that when it is "balanced" exactly on both sides - it is sufficient that one places something on the correct side,

and then it immediately tips the entire scale.

And so may it be for us,

and especially since we have the blessing of the Baal HaHilula,

together with his promise,

that if one acts in this direction, one will certainly succeed,

and "stand ready, all of you"²⁹,

9. As mentioned earlier, there is also a lesson and instruction from the conclusion of the maamar that the Baal HaHilula published for the day of his histalkus.

For,

as discussed several times,

every matter of holiness is included not only in the "beginning" and "head",

but also in the "conclusion and seal",

and in the well-known phrase³⁰ "everything follows the conclusion."

And as we indeed see in practice,

that just as we find a clear instruction in the beginning of the maamar,

regarding the role and mission that each person must take upon himself,

and that it is a certain thing that one will ultimately be victorious,

so too is there a clear instruction in the conclusion of the maamar,

which also warns about various questions and disturbances in the service of man,

as follows.

10. In the conclusion of the maamar beginning "Basi LeGani"³¹ he discusses how every matter in the service of man is connected to a limited time, "for who knows his time and season, and as it is brought in the Midrash Rabbah³² 'No man has the power to say, wait for me until I make my accounts and until I command my household etc.'"

And afterwards, in the conclusion of the first booklet of the series³³

(i.e., of the booklet that was published for the day of the hilula)

he writes that that which "Yisrael is called the hosts of Hashem" *³³ is "tzava" also from the term "limited time,

and as it is written³⁴ 'Is there not a time of service for man upon earth...'

which is a limitation and an appointed time...

about this 'Your eyes saw my unformed body, and in Your book all of them were written'³⁵ etc.,

that 'there is a time of service for man upon earth',

for every person has a fixed time, 'Your eyes saw my unformed body'."

The simple explanation of this in the service of man is — that there is no place to postpone a good thing to a later time,

even when it seems that one has a rationale or reason for it etc.,

because "who knows his time and season" and "every person has a fixed time, 'Your eyes saw my unformed body'."

11. And from this is also understood the clear instruction and the point that is learned from the conclusion of the maamar in connection with the farbrengen that is connected to the day of the hilula:

When one hears about the great mission that a Jew has — to make for Him, blessed be He, a dwelling place in the lower realms — one could immediately come with claims,

that one must prepare,

and one must make preparations in all sorts of ways,

and prepare the people around oneself etc.

And the main thing that one must be careful about in this country

(and presumably one will therefore not have any complaint against me)

is — that first and foremost one tries to gather a "conference" and a "committee" that will "investigate" the matter,

how to do it,

and then make a second meeting to think about how to carry out the mission etc. — as is the custom of the country.

And as is simply customary,

that every matter that requires a meeting,

does not end with the first meeting,

but with the decision to make a second meeting!

[And as we see in many matters that have already been dragging on for times and months and years,

and one keeps "investigating" the matter and the situation and the various problems,

and one still cannot come to a decision about what to do in actual practice...].

For this we have the explicit lesson from the maamar — that first and foremost there must be the actual deed,

the deed is the main thing³⁶,

because there is no time to wait for all these preparations etc.

12. And it is understood that this starting immediately to do the actual deed does not diminish the quality of the deed, because on the contrary — when one begins with actual deed, the beginning of the work itself shows the way and the direction in which one must go.

Consequently, it is understood,

that if afterwards it turns out that one does need to have a meeting — then at that time during the meeting one will know what it is about,

what the meeting needs to be about,

and in what direction it should take its decisions etc.,

which includes making another meeting etc. — but the main thing and the beginning is — actual deed!

It is self-understood that there must be contemplation about what one does — because through this the matter becomes clearer and brighter,

consequently this certainly adds to the actual deed — but this applies,

when the beginning of the matter is with actual deed;

but when one waits with the deed for the contemplation and the consulting etc.,

this can remain in the world of speech,

which is connected to thought and not to deed...

And as we see in practice in several matters,

that even after money has been collected,

and there is a "budget" etc. — a large portion of the money goes to supporting the various people with committees whose role is to investigate and inquire into what the question consists of and how to find solutions to the question — but one does not come to actual deed!

13. And regarding our matter — from the outset of the law there is no need for any "committees" that need to investigate the question, because the question consists of a simple matter:

The world was created in order to give pleasure to the Supreme One,

through conducting oneself according to righteousness and uprightness etc.,

as indicated in the Seven Mitzvos of Bnei Noach,

and likewise in the Torah in general — in the 613 mitzvos.

From this it is understood,

that first of all one must be careful about the day in which one stands,

that one should not transgress the Supreme One's mitzvos on this day,

and fulfill them in practice.

And as is seen tangibly,

that every day several occurrences and situations fall into a person's life in which he can act in one way or in the opposite way,

in a way of righteousness and uprightness or in the opposite way — it is certain that first and foremost one must be careful about the main matter,

which is — to make the world a "dwelling place for Him, blessed be He",

which is through conducting oneself in a way that is indicated by the Supreme One!

And when one will begin with this matter,

with actual deed,

according to the instructions of the Holy One, blessed be He, in His Torah — it is a certain thing,

that the beginning itself will remove all kinds of investigations and inquiries,

and many types of questions and doubts will fall away. And in addition to this, it is itself certain,

that one will prevent in practice several undesirable matters,

and one will accomplish several good and desirable matters.

And through each one acting in this direction,

to carry out the primary mission in this,

the mission will certainly be fulfilled in its fullness.

What this simply means is,

that through this one will accomplish that which one wishes to investigate with all those committees

(as it should be called...)

— that the world will be a place where "He created it to be inhabited",

not a place where various demands "clash",

and cannot come to an agreement among themselves,

until this brings opposition and contradiction between people,

but a place where all stand in a state of unity,

"all of us as one"³⁷,

that one meets together and combines the good deeds in the same direction.

And when a matter is done by a multitude of participants,

not only does one have the power of the many,

but a special matter comes about;

and as the Gemara³⁸ says,

that when two people lift a burden together,

they can lift more than double of what one can lift. And especially in our matter — that it is a matter of "with a multitude of people",

as mentioned above,

that the resolutions of this farbrengen are accepted "with a multitude of people".

14. And it is a certain thing, that when one will decide to act in this direction — one will succeed in it, because one goes on a mission from the Supreme One, Who is the true Master of the entire world, as it is written³⁹ "In the beginning G‑d created the heavens and the earth."

And it will certainly be accomplished much faster and much more easily than one had previously calculated.

This itself adds to the effort to do more and more in this direction — according to the well-known rule in Torah "one who has one hundred wants two hundred,

one who has two hundred wants four hundred"⁴⁰,

that as much as one achieves,

one wants to have twice as much,

double the situation in which one currently finds oneself,

consequently it is understood,

that the success in the matter adds to the desire to do more in it,

and to draw in more people,

so that "from him they will see and so they will do",

that they too should act thus.

15. In addition to the aforementioned instructions from the beginning and conclusion of the maamar "Basi LeGani", there is also an instruction from the placement of the day of the hilula in this year, which is connected to a specific parshah in the Torah, which one begins to read on Shabbos afternoon at Minchah, and one reads it throughout the entire week, including Erev Yom HaHilula and Yom HaHilula — and in this year it is Parshas Beshalach.

For the Torah is not a book of stories⁴¹,

the Torah indeed contains beautiful stories and true stories — but the matter of Torah is that it should not remain at that,

rather it is from the term "hora'ah" (instruction)²:

every story in Torah gives forth a direction and a lesson for everyone who hears the story,

how he should conduct himself in his life in this world. And especially — in the week when one learns this story in the Torah.

And from this it is understood regarding Parshas Beshalach,

that from the story in this parshah one can derive a general instruction,

especially in the week when one reads this parshah.

And ostensibly the question can be asked:

True indeed,

this is a true story;

but this is something that happened thousands of years ago,

in another country and in another situation and condition,

before the giving of the Torah — so how can one learn from it an instruction regarding the current situation and condition? And especially since it is not only about an instruction of the general matter,

but also about the details of the matters that are discussed in the parshah?

Furthermore:

Since this is an instruction for every Jew,

for everyone has the mission to make the world a "dwelling place for Him, blessed be He" — it is understood,

that one must understand the instruction simply:

That which is explained according to the secrets of the Torah and the hints in the Torah and the homilies in the Torah etc. — that is indeed true,

but since he has not yet come to that and the mission in actual deed lies upon him,

it is certain that there must be a lesson and instruction that is understandable simply.

16. The explanation for this is — with an introduction:

There is a general question that many ask about the state of the world in this time.

We find ourselves in a situation where Jews are in exile,

and even non-Jews are also in exile,

in circumstances that hinder

(at least as it appears)

living according to the instructions of the Seven Mitzvos of Bnei Noach.

And as we see this especially in the recent years,

and in the recent periods,

that there have never been such "turmoils" as now — both regarding occurrences of nature,

and in relations between people and nations,

which are ostensibly in an undesirable direction.

And as is seen tangibly in the recent months — the earthquakes

(earth tremors)

and destructions and floods that occurred in such countries where this had not happened for tens of consecutive years,

which brought disasters and casualties in the tens and in the hundreds and in the thousands,

as we have seen in the recent months!

And likewise regarding relations between people — there has never been such a danger of collision

(confrontation)

of two powers,

where one does not agree with the other,

and each of them thinks that it is the one that must rule over the entire world!

- In previous generations there were also wars and clashes between one kingdom and another;

but there was never such a clear division into two "camps"

(camps)

and two sides

(and only two)

— as in our generation!

That this is a well-known matter that can be seen in the history books of mankind on earth,

where the events of tens of generations before us are recorded - one finds,

that in every generation there was indeed a matter of war and the like,

but one does not find a situation and condition that the entire world be divided into two sides,

and in a manner that those who are in between have no choice,

and must join one side or the other side,

and that further and later the compulsion in this becomes even greater than it was before!

And furthermore - that despite speaking words of peace,

one sees,

that along with this one does in action the opposite of this. One prepares weapons of war,

may the Almighty protect that we should not come to that!

From all this it is understood,

that the opposition and clash of the two camps,

two "blocs" - is with the greatest force specifically in the most recent years.

That when one sees the situation and condition, a great question seemingly arises:

How can it be?!

How does this fit with that the purpose of the world is that it become a "Ganuni",

a place that provides pleasure to the Almighty!

And especially since it says in the verse "And the kingdom shall be the L-rd's",

that it is a certain thing that people will indeed ultimately fulfill their role

(task)

to make the world a "Ganuni".

12. That also in this matter one has the same compulsion (as regarding the instruction of the weekly Torah portion), that since the question is a simple one, it is necessary that also the answer to it is a simple one, an answer that is understandable to everyone, even to one who (for the time being at least) has no connection to the secrets of the Torah and the mysteries of the Torah or laws and the like, and in a manner that it is understood with human intellect, until it settles within him.

Furthermore:

Since the question was first aroused in its intensity,

specifically in the very last years - from this itself it is understandable,

that also the answer to it was created specifically in the last years.

Because "everything that the Holy One, blessed be He, created in His world, He did not create a single thing in vain",

therefore,

if one makes the "resolution" for the "question",

then the resolution is "in vain", as it were!...

It follows,

that also the answer to the question must lie in phenomena that were innovated specifically in the last years.

13. So the matter in this is:

Already mentioned several times that which is stated in the Zohar on the verse "In the six hundredth year of Noah's life etc. all the fountains of the great deep were broken up" - "And in the six hundredth year of the sixth millennium, the gates of wisdom above and the springs of wisdom below will be opened etc.",

where "wisdom below" means "the wisdoms of the world",

external wisdoms.

That in this revelation of matters of external wisdoms that began in the year 600 of the sixth millennium, one goes from one level to a further level and to a broader level,

continually increasing.

So one of the matters that was innovated specifically in the most recent years,

is how from the smallest quantity one can produce a thing that is the greatest and most astounding.

In former years,

when one needed to make a "revolution" from one extreme to the other in a certain area - one needed to have a large quantity of the things that cause the change and revolution;

but in the last decades,

and especially in the very last years - it was innovated,

that from the smallest quantity in materiality,

if only one uses it properly

(as the Almighty wants),

there can come from it a fundamental change,

even a change that can affect the entire world.

And simply:

In order to change a regime

(an order)

in a large area in the world - in former times one needed to come with large armies,

and a lot of time,

and great vessels and the like - in order to be able to reach all corners of that area;

But in the last years the matter of "atom" was innovated

(in the language of the world),

that when one uses the smallest quantity according to the powers and intellect that the Almighty has given - one can make a fundamental change in the entire world in an instant!

Even that there can be a reality like "a little child shall lead them"⁴⁹,

that one does not need to have under him a large army or countless "laboratories";

he can be a little child in quantity,

only if he has the proper intellect and uses it properly — he can through a press of a "button"

(a knob)

make a revolution for good in the entire world literally!

Only since it must be "and you shall choose life"⁵⁰,

the Most High desires that man demonstrate that he is a possessor of intellect,

and chooses on his own in righteousness and fairness because he understands that this is "life"⁵¹,

not because he has no choice — therefore the choice was given from Above into the hand of man how to use this matter,

"I have set before you today life and good etc.

(and the opposite)

"⁵²,

and the Most High proposes⁵³ and gives powers and intellect,

and asks of everyone,

that he should contemplate and utilize the powers that were given to him in the aspect of life and good.

And in nature the thing was hidden also in previous generations,

but to people it was not revealed then,

rather specifically in the very last time it was revealed!

Here one sees the clear answer to the aforementioned question:

Since now the question was aroused with force — how can one make the world a "Ginuni",

a place of delight for Him, blessed be He,

when the state of the world is in an undesirable manner etc.

(as above at length)

— from Above they specifically now revealed the answer in the matter,

that every Jew and every person has the power to transform the entire world for good,

through one single action!

Since there is no thing in the world that is "for naught" — as long as there was no need to answer for the situation and condition in the world — there was no need to reveal this aforementioned power that is in nature.

But since now the state of the world has become in such a manner,

that the aforementioned question arises with force — from Above they revealed the answer to this,

through the revelation of the power in nature,

that the smallest quantity can transform the entire world!

This answers another question:

In addition to the aforementioned question,

how can one transform the world that stands in such an undesirable situation and condition,

that it should become a place of "Ginuni",

a question can arise — how can one person accomplish this,

and through one deed,

in a manner that he should bring salvation and deliverance for the entire world?

True indeed,

the Rambam rules so in law,

and he is a believer,

consequently he believes that if the Rambam ruled so it is certainly true;

but he also wants to understand it in simple intellect,

and he wants to be able to make it understood also to a non-Jew who is not bound by the book Mishneh Torah and Yad HaChazakah of the Rambam...

The Rambam was indeed also the "Guide for the Perplexed" of the nations,

as is known in the books of his life's history;

but his book "Mishneh Torah"

(his "Yad HaChazakah")

he wrote for Jews.

So also for this the answer is in the aforementioned matter,

that specifically recently it was revealed how one "little child",

through a "press" of one "knob" — can transform the entire world.

And accordingly it is understood in our matter,

that through his doing one action — he can transform the entire world for good.

And just as the "little child" who "presses the knob" is not obligated to be a great scholar and understand how an "atom" works and how through the knob it will reach the entire world,

rather only the actual deed is demanded of him,

to press the appropriate button at the appropriate time and properly,

"we will do" preceding "we will hear" — so too in the service of man,

that there is the principle that was given at the Giving of the Torah to the entire world,

that when the Most High commands something,

there must be the precedence of "we will do" over "we will hear"⁵³

And as one sees simply in daily life,

and everyone knows of it,

that whether he understands or he does not understand — he need not come at all to the power of faith that he can carry out that which the Most High commands him.

So when the Most High,

through His messengers or through His Torah,

will lead him to the appropriate "knob" and at the right time and tell him how to "press" — he will be in actuality the one who will bring salvation and deliverance to the entire world literally,

in all four corners of the earth.

This is not a matter connected with piety and faith — rather one sees it in actuality in the matter of "atom",

as above.

And on the contrary:

If one fears that perhaps this doing will be done by a not normal person

(i.e., not normal from the standpoint of G-dliness,

and not normal from the standpoint of "He created it to be inhabited"⁵⁴)

— all the more so that the Creator of the world and its Leader has placed into the world the power that this should be done in the good direction.

And to summarize:

Specifically in these our days,

and specifically in the very last years,

when one sees

(seemingly)

that the situation becomes more and more strained,

even that one sees also in nature

(in nature)

phenomena that are completely undesirable — one sees together with this,

and with physical eyes,

how one can change it and accomplish and carry it out in an instant,

when one only goes in the correct path that is indicated by the Torah of life,

an instruction in life,

an instruction for the entire world,

through the Seven Noachide Laws for the entire world,

and the 613 commandments for the Children of Israel,

and out of joy and goodness of heart.

This is also connected with the instruction of the weekly portion,

as will be explained below.

May it be His will,

that very soon,

and how good — in an instant,

this occurrence should happen that will bring salvation and deliverance to the entire world,

consequently it will bring the true and complete redemption through our righteous Mashiach.

And then will also be fulfilled — "For then I will turn to the peoples a pure language,

that they may all call upon the name of Hashem and serve Him with one accord"⁵⁵,

and "And the kingdom shall be Hashem's"⁴²,

speedily in our days, literally.

In continuation of the above, the instruction of the weekly portion is also understood:

As discussed above,

a Jew can indeed ask a question — that there are many nations around him,

and Jews are in exile etc.;

and moreover:

even among non-Jews,

there are many who do not conduct themselves according to the Seven Noachide Laws,

and many of them can hinder good matters

(as above).

So in addition to the aforementioned lesson from that which one sees with physical eyes

(that when one finds the correct "button" and gives it a press at the right time,

no one can hinder bringing salvation and deliverance to the world)

— there is also the instruction and lesson in this from the weekly portion.

For although in the portion several stories of events that happened in the past are told,

it is nevertheless understood

(as discussed above),

that since the stories are a part of Torah,

there is certainly in them an instruction and guidance how to conduct oneself in today's daily life in general,

and in particular — at the time when one reads the portion and one learns the portion.

The content of the story of "When Pharaoh sent the people"⁵⁶ is:

Jews were for hundreds of years in the exile of Egypt,

and Pharaoh was there an "absolute ruler"⁵⁷,

even that the entire world had to come to him in the years of famine to buy grain⁵⁸,

and afterwards the silver and gold of the entire world remained in the treasuries of Egypt,

together with the power that is connected with great treasures.

And as the Gemara says⁵⁹ "All the silver and gold in the world Joseph gathered and brought to Egypt",

and "Three treasures Joseph hid in Egypt",

for Joseph was indeed the viceroy to Pharaoh⁶⁰.

But for what did Pharaoh use his power — about this today's portion tells,

"And it was when Pharaoh sent the people":

He used his power to send the Jews out of Egypt!

That is, that the "people" who were for hundreds of years as slaves in Egypt,

he did not merely free

(liberate),

rather "When Pharaoh sent the people",

he helped them and drove them,

that they should go out as soon as possible from slavery to freedom,

and in the language of the verse

(in a previous portion⁶¹)

"from under the burdens of Egypt",

to a state of freedom,

as mentioned briefly in our portion⁶² — "And the Children of Israel went out with a high hand"!

That this is a wondrous matter:

Instead of a state of backbreaking labor that had lasted for hundreds of years - in the parshah there became an opposite state,

a state of "And the children of Israel went out with a high hand." And who helped in this - the verse says "When Pharaoh sent the people out",

that in this, Pharaoh king of Egypt with his ministers and magicians helped!

[And according to the simple explanation of the matter:

The magicians and ministers had already agreed to this from before,

only Pharaoh stubbornly resisted,

"Pharaoh's heart was hardened",

and he did not obey his magicians and ministers and wise men etc.;

And from this it is understood,

that in this matter of "When Pharaoh sent the people out" the magicians etc. are included automatically].

And they helped the Jews to go out from servitude to true freedom,

and to go to Mount Sinai to receive the Torah,

as related earlier that "When you bring the people out of Egypt, you will serve God on this mountain",

and as related in detail in the subsequent parshiyos.

24. That this gives an answer to the aforementioned question regarding our present time:

Although the Jews have already been in exile for so many years,

and likewise non-Jews

(those among them who wanted to conduct themselves in a desirable manner,

as it was in previous years and previous generations)

have been in exile for so many years at the unjust side of humanity -

there is the instruction from the Torah that in the end there will be "When Pharaoh sent the people out",

and in a manner of "The place did not delay for an eye's blink",

as Rashi brings,

that in "an eye's blink" there will be "And the children of Israel went out with a high hand",

i.e., that also in Egypt the ministers and magicians prevailed and effected with Pharaoh that he should not only let the Jews go out,

but that he should help them go out "with a high hand";

and likewise, as this pertains to Jews, so it is reflected in the entire world.

And as it will be in actuality in the future redemption - that the beginning of this is with Jews,

as the Rambam rules that first "A king from the house of David will arise, learned in Torah and occupied with mitzvos like David his father...

and he will compel all of Israel to walk in it and strengthen its breaches and wage the wars of God",

and afterwards this will be drawn also to non-Jews,

as the Rambam brings later that "Then I will turn to the peoples a pure language, etc. to serve Him with one accord".

And it will be in a manner as was demonstrated,

with joy and a good heart and "with a high hand",

as it is said "As in the days of your going out from the land of Egypt, I will show him wonders".

25. May it be His will that all this be fulfilled very soon,

that the exodus from this exile will also be in a manner of "The place did not delay for an eye's blink".

And we will go out "with our young and with our old, etc. with our sons and with our daughters",

until "also our cattle will go with us",

as related in the verses of the previous parshah.

And likewise, as was demonstrated the song of Moses and the children of Israel,

so will it be in the future,

as the Oral Torah *70

(the "explanation" of the Written Torah,

the Torah was given in its explanation)

is precise in the language of the verse "Then Moses and the children of Israel sang",

it is not said but rather "will sing",

that this means the song in the true and complete redemption through our righteous Moshiach.

But the song,

which is the tenth song,

will be in a manner of "a new song" in the masculine form,

because after the exile,

as Tosafos brings from the Mechilta etc.,

and then there will be the redemption of the Jews and also the redemption of the entire world,

"to perfect the world under the kingdom of Shaddai",

And out of joy and a good heart,

together with a song and a "new song",

speedily in our days, literally.

26. It is also customary to make on the day of the hilula a siyum on a tractate in the Shas, as discussed at length in the previous farbrengens, and also printed.

There are "Sixty are they, queens" - "sixty tractates",

consequently the question arises - on which of them should one make the siyum,

and especially since they are all "queens",

consequently it is not possible to differentiate in importance between "the lightest of the light" and "the most severe of the severe".

Therefore, based on the above,

that the farbrengen is connected with the maamar of Torah

(from the word hora'ah - instruction)

that was issued for the day of the hilula,

one must seek there also an instruction as to which tractate to choose to make a siyum.

23. At the beginning of the second maamar ⁷⁹ that was published for the day of the Hilula, he brings down what is stated in Rashi ⁸⁰ on "O you who dwell in the gardens, companions listen to your voice, let me hear it" ⁸¹, "The Holy One, blessed be He, says to the Congregation of Israel - you who are scattered in exile, shepherding in the gardens of others and dwelling in synagogues and study halls, companions listen, the ministering angels who are your companions, sons of G-d like you, come to hear your voice in synagogues," and the content of the matter is that the angels come down to the Jews and there they hear how the Jews rule on the law in Torah.

And this matter is particularly relevant to the laws of sanctification of the new month and intercalation of years - as the Midrash ⁸² says "When the ministering angels gather before the Holy One, blessed be He, to say when is Rosh Hashanah and when is Yom Kippur, the Holy One, blessed be He, says to them, 'You ask Me? I and you will go to the earthly court.'"

And as the law is regarding matters of sanctification of the new month and intercalation of years,

that "you, even if you are deliberate,

you, even if you are mistaken" ⁸³,

that even when the court rules contrary to the Torah - it is "companions listen to your voice, let me hear it,"

that the law remains according to the Torah that the determination of Rosh Chodesh is on the day that the earthly court established it

(as discussed at length in a farbrengen before ⁸⁴).

And in general, "the Torah is not in heaven" ⁸⁵,

and the ruling is according to the majority of opinions ⁸⁶ of the earthly court;

but even more so is this regarding the determination of the months etc.,

where this is dependent specifically on the earthly court.

And one can connect this with the fact that the sanctification of the months etc. is connected with the choice of Israel,

as the language of the Midrash ⁸⁷ "When He chose Yaakov and his sons, He established for them the new month of redemption, as it is said ⁸⁸ 'This month shall be for you the beginning of months, it shall be for you the first of the months of the year.'"

Based on all that was said, it is understood that it is appropriate to make a siyum on the tractate that discusses the laws of the determination of the months and intercalation of years - Tractate Rosh Hashanah.

And especially since Tractate Rosh Hashanah has an additional connection to the day of the Hilula,

the tenth of Shevat - because at the beginning of the tractate it discusses "four new years,"

and one of them is "the new year for trees" which is "on the first of Shevat...

according to the words of Beis Shammai,

Beis Hillel say on the fifteenth of it" - and the tenth of Shevat is between "the first of Shevat" and "the fifteenth of it."

And since every matter is with Divine Providence - so from this too the directive is understood,

that there is a "law of precedence" for a siyum on Tractate Rosh Hashanah.

And especially since specifically the beginning of the tractate has a special connection with a siyum of a tractate - as usual,

that at a "Hadran" one connects the end of the tractate with its beginning,

according to the rule ⁸⁹ "their beginning is embedded in their end and their end in their beginning,"

as explained at length in the Hadran books of the true great ones of Israel ⁹⁰

[from which it is understood that this is not merely "for sharpening"],

and as brought in M"A ⁹⁰ the example of this from that which one connects the end of the Torah reading

(Parshas Berachah)

to the beginning of the Torah

(Parshas Bereishis),

and as it is said in the text of the "Reshus for the Chasan Bereishis,"

"they attach the beginning to the completion."

24. Regarding the siyum of Tractate Rosh Hashanah - regarding the very end of the tractate (the last lines) we have already spoken once, and it is already printed ⁹¹, we will not repeat it again.

We will therefore dwell on what the Gemara says near the end of Tractate Rosh Hashanah ⁹² - "The Rabbis taught...

The shofar blasts and blessings of Rosh Hashanah and of Yom Kippur are indispensable,

What is the reason?

Rabbah said,

The Holy One, blessed be He, said: Recite before Me on Rosh Hashanah Malchiyos, Zichronos, and Shofros,

Malchiyos so that you make Me king over you, Zichronos so that your remembrance may come before Me for good, and through what? Through the shofar."

And as we find elsewhere,

that a "siyum" does not specifically mean the last lines of the tractate,

rather it includes the last Mishnah with the Gemara that is on that Mishnah - as we find this in the Hadranim of the true great ones of Israel,

so we can "go in their ways."

And in addition to this - there is the rule "a matter gives honor to its wearers" ⁹³,

so we indeed find this in the holy Tanya of the Alter Rebbe

(whose language was generally extremely precise,

as it is brought elsewhere the phrase "his golden language" ⁹⁴,

and all the more so in the holy Tanya ⁹⁵)

- that in Igeres HaTeshuvah

(the third part of the holy Tanya)

at its beginning he writes "It was taught at the end of Yoma: Three divisions of atonement etc.,"

and when one looks in Tractate Yoma,

one sees that this Baraisa

("Three divisions of atonement etc.")

is not at the end of the tractate ⁹⁶,

rather several pages before the end of the tractate ⁹⁷.

So we see the practice of the Alter Rebbe that even a matter that is near the end of the tractate is called by the name "at the end..."

Furthermore:

We have already spoken at length about the explanation of the words of the Tanya there,

that the reason the Alter Rebbe specifically writes "It was taught at the end of Yoma,"

is because thereby he hints - that the "end" and conclusion and seal and sum total of "Yoma,"

of Yom Kippur

("once a year" ⁹⁸),

is "three divisions of atonement,"

the matter of atonement.

And similarly in our matter,

that the matter of "make Me king over you...

and through what? Through the shofar" - is the sum total and seal of "Rosh Hashanah."

25. The statement of Rabbah (the Holy One, blessed be He, said etc.) is already brought earlier in the tractate (in the first chapter ⁹⁹) but the novelty here (at the end of the tractate) is that this is a reason for a law - "The shofar blasts and blessings of Rosh Hashanah... are indispensable, what is the reason? Rabbah said etc.," and the simple explanation of this is - that since the statement of the Holy One, blessed be He, was in this order - "Recite before Me on Rosh Hashanah Malchiyos... Zichronos... and through what? Through the shofar," therefore the shofar blasts and blessings are indispensable to each other.

However, there is a general and famous question in the words of the Gemara ¹⁰⁰:

Since here it discusses the "blessings" of Rosh Hashanah - the end of the statement of our Rabbis, of blessed memory, should have been - "and through what? Through the verses of Shofros";

Why does it say - "and through what? Through the shofar"?

And as we indeed find in the Tosefta Rosh Hashanah ¹⁰¹ that the end of the statement of our Rabbis, of blessed memory, is "Recite before Me Shofros so that your prayer may ascend with the teruah before Me."

There are indeed such commentators ¹⁰² who wish to emend the version in the Gemara according to the Tosefta.

But one cannot say so - because the difference between the Tosefta and the Gemara is not a difference in version but a difference in content:

In the Gemara it specifically brings "and through what? Through the shofar,"

which simply means the blowing of the shofar ¹⁰⁰ and not the recitation of the verses of Shofros,

whereas in the Tosefta it specifically brings the recitation of the verses of Shofros and not the blowing of the shofar;

so one cannot say that one can emend the Gemara according to the Tosefta - rather one must say that these are indeed two separate opinions:

According to one opinion, the matter of the blowing of the shofar is specifically relevant,

and according to the second opinion, the recitation of the verses of Shofros is specifically relevant,

and as will be explained below.

26. And we will explain all this with the introduction of the explanation at the beginning of the tractate (and as mentioned above that the beginning and end have a connection between them):

The beginning of the tractate discusses

(as above)

the dispute between Beis Shammai and Beis Hillel regarding the new year for trees,

that according to Beis Shammai it is on the first of Shevat and according to Beis Hillel - on the fifteenth of Shevat.

What is the reasoning behind the dispute?

Regarding the reason why the new year for trees is only in the month of Shevat - it is stated in the Yerushalmi ¹⁰³,

that this is because "until now they live from the water of the previous year,

from now on they live from the water of the coming year,"

i.e., the effect of the water in the trees is only four months later,

and the trees whose budding was before the month of Shevat

(before four months had passed from the beginning of the rains of the new year)

- their vitality is "from the water of the previous year."

We have spoken at length once ¹⁰⁴,

that according to this one can explain the dispute of Beis Shammai and Beis Hillel:

The time of "being judged regarding water"

(in actuality and openly)

is "on the festival" ¹⁰⁵

(Sukkos)

- the fifteenth of Tishrei. But potentially and latently, the judgment is on the first of Tishrei,

because on the first of Tishrei

(Rosh Hashanah)

is the judgment and verdict on all matters of the world ¹⁰⁶ - including also "regarding water."

And as we say in the Rosh Hashanah prayer ¹⁰⁷,

that then is the judgment and verdict on all matters connected with people,

and all the more so a matter upon which the existence of man depends - the matter of rains through which "bread which sustains man's heart" ¹⁰⁸ is provided.

Therefore it is certain that on Rosh Hashanah the "they are inscribed"

(and also the "they are sealed" - especially for completely righteous ¹⁰⁹)

regarding the "water" of the coming year,

only that in actuality it comes out on the fifteenth of Tishrei.

And as is understood from that which in one place Chazal say ¹¹⁰ that already on the eve of Rosh Hashanah "they wear white and wrap themselves in white etc." because they are certain that they will prevail in judgment,

but the actual merit and victory in judgment is only on Sukkos,

as Chazal say in the Midrash ¹¹¹ that the fact that Jews go out on Sukkos with the four species is because specifically then "we know that Israel are the victors."

And it is known ¹¹² also in the explanation of the verse ¹¹³ "Blow the shofar at the new moon, at the covered time for our festival day,"

that the matters that are "covered" and latent "at the new moon,"

on Rosh Hashanah,

then come out in the open "on our festival day,"

on the festival of Sukkos.

And as we indeed see that the matter of "water" in actuality comes out on the festival of Sukkos,

on the fifteenth of Tishrei - as the Mishnah says

(at the beginning of Taanis)

"From when do we mention the might of the rains?

Rabbi Eliezer says from the first festival day of the festival, Rabbi Yehoshua says from the last festival day of the festival,

Rabbi Yehoshua said to him: Since rains are only a sign of curse on the festival, why does he mention?

Rabbi Eliezer said to him: I too did not say to ask but to mention" - from all this it is understood that were it not for the fact that rains are a "sign of curse on the festival,"

this would be the appropriate time for the beginning of the rains.

Therefore it is understood,

that the reasoning behind the dispute between Beis Shammai and Beis Hillel is - whether we follow "in actuality" or "potentially":

Since the nourishment of the trees begins four months after the judgment on water,

it turns out that their nourishment potentially and latently is on the first of Shevat,

four months after the judgment that is potentially and latently,

and therefore Beis Shammai hold

(who according to their opinion follow "potentially")

that the new year for trees is on the first of Shevat. Their nourishment in actuality and openly, however,

is on the fifteenth of Shevat - four months after the judgment in actuality and openly,

and therefore Beis Hillel hold

(who according to their opinion follow "in actuality")

that the new year for trees is on the fifteenth of Shevat.

[And as was spoken once ¹¹⁴ that this is a "according to his opinion" of Beis Shammai and Beis Hillel in many places,

that Beis Shammai follow "potentially" and Beis Hillel follow "in actuality" - for example,

regarding Chanukah lights,

where Beis Shammai hold that the number of Chanukah lights is determined "corresponding to the days that are entering" ¹¹⁵ - according to the days that will come,

i.e., that in actuality they will only come later and for now they exist only potentially,

and therefore Beis Shammai say ¹¹⁵ "on the first day one lights eight,

from then on he decreases,"

because the beginning of the first day in itself includes (potentially) eight days,

the second - only seven,

etc.;

and Beis Hillel hold that the number of lights is determined "corresponding to the days that are going out,"

according to the days that have already been in actuality,

and therefore they say "on the first day one lights one,

from then on he adds" - because on the first day only one day exists "in actuality,"

on the second day - two days,

etc.].

27. Based on this foundation - that every matter in Torah has within it two stages, first it is "potentially," and then it comes out "in actuality" - we will also understand the statement of Rabbah at the end of Tractate Rosh Hashanah:

When it says "The Holy One, blessed be He, said: Recite before Me on Rosh Hashanah Malchiyos, Zichronos, and Shofros,

Malchiyos so that you make Me king over you, Zichronos so that your remembrance may come before Me for good" - there are two matters

(stages):

As the matter stands "potentially" in the recitation,

"Recite before Me...

Malchiyos...

Zichronos,"

for in the verses of Malchiyos and Zichronos the matter of "make Me king over you...

your remembrance may come before Me for good" stands "potentially"

(and as explained elsewhere ¹¹⁶ that the recitation of the verses is a proof from the Torah for the matters of "make Me king over you" etc.);

and as the matter comes out "in actuality" through the recitation,

that the "make Me king over you" is actualized,

and the matter of "your remembrance may come before Me for good" is actualized.

In what context is this said - when it speaks about the recitation of the verses,

then in this there are two stages;

but when it speaks about the commandment of sounding the shofar - there is only one stage:

the actual deed of sounding the shofar which actually activates all the matters that it activates.

And in the language of our Sages,

that on Rosh Hashanah "the commandment of the day is with the shofar" - meaning, the sounding of the shofar is not "in order to etc.",

for the sake of something else,

but this itself is the purpose and the commandment of the day.

Consequently, it is understood why the Gemara does not say as in the Tosefta,

that there is an action that is accomplished through the recitation of the verses of Shofarot,

because according to the Gemara, in "Shofarot" there is only one matter. And that is the matter of the actual sounding of the shofar

(and the verses of the shofar are merely secondary and a proof to this),

consequently the Gemara only says "And with what? With the shofar."

32. And it is sweet according to the explanation, that "And with what? With the shofar" refers to what precedes it: "And with what" - through what is actually accomplished the "Make Me king over you," and the "May your remembrance come before Me for good" - "With the shofar," through the actual sounding of the shofar.

And the explanation of this will be understood according to the two parables on the matter of sounding the shofar,

which the Rebbe Maharash brings in his well-known continuation - one parable in the name of the Baal Shem Tov,

and one parable in the name of the Ralovitz of Berditchev:

The parable of the Baal Shem Tov is - "A king had an only son, well-educated, who was as dear to him as the apple of his eye, and the father and son decided to travel to other countries to learn wisdoms and to know the conduct of people. So his father the king gave him ministers and servants and great wealth to go and travel in countries and islands of the sea, so that the son might attain a higher level than when he was with his father at home.

And it came to pass after many days, and all that his father gave him went for travel expenses for the necessities of his luxuries to which he was accustomed, and mainly in that he added desire upon desire in many matters, which cost him great expense until he sold all that he had.

And in the meantime he went to a distant country until even his father was not known there at all.

And when he said that he was the son of such-and-such a king,

not only did they not believe him, but his father's name was not known there at all.

And when he saw that all remedies and cures to sustain his soul had come to an end, in his distress it arose in his heart to return to his father's country.

But due to the length of time, he also forgot the language of his country.

And when he came to his country, what could he do, since he had also forgotten the language?

And he began to hint to them that he was the son of their king, and they laughed at him: Is it possible that the son of such a mighty king would go about so torn and tattered? And they struck him on his head, and it became full of wounds and bruises and fresh injuries, until he reached the king's courtyard and began to hint to them that he was the king's son, and they paid no attention to him at all, until he began to cry out in a loud voice so that the king would recognize his voice.

And when the king recognized his voice, he said: Is this not the voice of my son crying out of his distress? And his love for his son was aroused, and he embraced him and kissed him, etc."

And he explains - that the cry of this "king's son" in the moral is the matter of sounding the shofar

(by the Children of Israel).

Afterwards, he brings a parable of the "Maharah"g the chassid Maharli"tz z"l from Berditchev - of a king, flesh and blood, who traveled to a great forest to amuse himself and to receive pleasure from hunting animals and birds,

until he came to the depth of the forest and did not find the correct and straight path to return to his home,

and he saw in the forest village people and asked them about the path, and they did not recognize the king and did not know what to answer him, for they never knew the path of the great king, the correct and straight one,

until he found a wise and understanding man and asked him about the path; then the wise man understood that he was the king and recoiled backwards and immediately listened to his will, and he showed him the path, for from his great wisdom he knew the correct and straight path of the king, and he led the king to the royal palace and seated him upon his royal throne which was in the royal house, and that man found great favor in the eyes of the king, and he elevated him above all the ministers of the kingdom, and clothed him in precious garments, and his [old] garments he commanded and placed them in his treasury,

and it came to pass after many days that that man sinned against the king, and the king became angry with him and commanded the ministers who sat first in the kingdom to judge that man according to the law of one who transgresses the king's command,

and the man was very distressed, for he knew that his verdict would be decreed for evil against him, according to the manner in which he had sinned against the king, and he fell before the king and begged for his life, that before the verdict of his judgment should go forth, the king should fulfill his request in one matter, namely to clothe him in his first garments, at the time when he led the king out of the forest,

and also the king should wear his garments in which he walked then, and the king granted him this matter,

and it came to pass when the king wore his aforementioned garments and the man wore his aforementioned garments, the king remembered the great kindness that he had done with him, that he had returned him to the royal palace and seated him upon his royal throne, and his mercies were stirred for him, and he found grace and favor before him, and he removed his transgression from before him and restored him to his position,

and he explains - "Like this entire parable, so are we, the Children of Israel, at the time of the Giving of the Torah; the Holy One, blessed be He, offered the Torah to every nation and tongue, and they did not accept it,

and we, the Children of Israel, accepted the Torah with joy...

Therefore we blow the shofar, that is, with the same garment that was at the Giving of the Torah, in order that He should remember that we accepted the Torah and crowned Him with the shofar, etc."

What, in the service of man, is the meaning of these two parables

(as understood from what is explained later in the discourse there)

- the concept of repentance that is in the blowing of the shofar

(which is expressed in the parable of the cry of the king's son),

and the concept of Torah that is in the shofar

(which is expressed in the parable that is connected to the Giving of the Torah).

And one could say,

that these two parables correspond to the two concepts of "Crown Me over you" and the concept of "Let come before Me your remembrance for good":

The first parable of a "king's son" expresses the concept of "Let come before Me your remembrance for good",

that one reminds the king about the king's son;

and the second parable speaks about the concept of "Crown Me over you".

And according to all this, it is understood that the concept of "And with what? With the shofar" does not mean

(only)

that it is an additional concept that is revealed through the shofar,

but rather that these two concepts of Kingships and Remembrances themselves are revealed through the shofar,

as understood from the aforementioned parables.

33. According to what was said above, one will also understand (as above) the connection between the beginning of the tractate and its end - "the end is interwoven in its beginning":

Just as in the beginning of the tractate both opinions are brought,

the opinion of Beit Shammai and the opinion of Beit Hillel,

whether the "potential" is stronger or the "actual" is stronger - and the halacha is like Beit Hillel,

that the main thing is the "actual",

so too is it at the end of the tractate,

where the superiority of the "actual" is brought out,

that "And with what? With the shofar",

that the main thing is the actual blowing of the shofar, which reveals the concept of "Crown Me over you" and "Let come before Me your remembrance for good" in actuality.

34. And one should connect this also with the present day - which is the "Erev Shabbat" through whose exertion the "will be eaten on Shabbat" is achieved (as is known that "Erev Shabbat" in this context means all six days of the week), on the coming Shabbat which is the fifteenth of Shevat.

And particularly according to the opinion of Beit Shammai, who "Beit Shammai expounded... that if a fine portion comes your way, you should prepare it for Shabbat" and as the Gemara says in Tractate Beitzah "They said about Shammai the Elder, etc."

And one should prepare for Shabbat the fifteenth of Shevat,

And one should prepare for Shabbat the fifteenth of Shevat,

"the New Year for Trees",

which is also "Shabbat Shirah" and the Shabbat of the portion "When Pharaoh sent out the people",

for the song is a preparation for the "new song" of the future,

the "tenth song",

in the true and complete redemption through our righteous Mashiach,

speedily in our days, literally.

35. Discourse (like a talk) beginning with the words "I have come to My garden".

36. Following what was mentioned above regarding the discourse that the Baal HaHilula published for the day of the Hilula - it is also the place and time to mention the takkanot of the Baal HaHilula, which he instituted in such a way that they should continue also after the Hilula, in the coming years thereafter, including this year and the coming years upon us and upon all Israel for good.

First and foremost, this is the takkanah of "Chumash, Tehillim, Tanya" - the study of the daily portion of Chumash,

the weekly Torah portion,

each and every day;

and the recitation of Tehillim as divided according to the days of the month,

and the study of Tanya,

as the Baal HaHilula himself divided it over the days of the year,

with the intent to begin on Yud-Tes Kislev and conclude on the following Yud-Tes Kislev

(which includes a special division for a leap year (like this year) and a special division for a regular year (like last year)).

Additionally, regarding the other takkanot of the Baal HaHilula,

and primarily - the matter of the dissemination of the wellsprings outward,

within the dissemination of Torah and Judaism outward,

and in the manner of "Be'er Heiteiv" - "in seventy languages",

to translate and explain the wellsprings "well",

even to Jews with whom one must speak in the language of that nation

(for whatever reason it may be),

so that this should not be an obstacle,

which is a matter of "Be'er Heiteiv".

[And particularly according to what is explained in the books,

that "Heiteiv" in the numerical value of its retrograde spelling (Hei, Hei Yud,

Hei Yud Tes,

Hei Yud Tes Beis) equals seventy].

And following the first impetus that was regarding the dissemination of the wellsprings outward,

it was later adopted also in matters that are not necessarily connected with the teachings of Chassidus,

the dissemination of Judaism,

the entirety of Torah and its mitzvos,

to draw in each and every one of Israel into the dissemination of Judaism in general and the dissemination of the wellsprings in particular.

37. For all these matters are connected with "tzedakah" - because "great is tzedakah, for it brings the redemption closer", and likewise every matter in Torah and mitzvos is a matter of redemption from the measures and limitations of the world, until it becomes "the ways of the world are His", that through Torah a Jew becomes a master over the world, as is known the words of the Yerushalmi on * "El Gomer Alai" that through a court ruling (a halachah and mitzvah in the Torah) "the virginity returns" [where here the mastery of Jews over the world is especially emphasized, because here it is about the fixing of the months and the intercalation of the years regarding which "you, even if you err, even if you act intentionally" etc.].

And in continuation of the matter of tzedakah that is in all of Torah and mitzvos,

and in addition to the matter of tzedakah with one's soul and body - the matter of tzedakah in its simple sense is connected with money. And as explained in Tanya the superiority of the mitzvah of tzedakah,

"since with these coins he could have purchased the life of his vital soul,

behold, he gives the life of his soul to G-d".

And this is one of the reasons for the custom,

that on the day of the Hilula everyone pledges according to the generosity of his pure heart a matter of tzedakah that is connected with "Kupas Rabbeinu" of the Nasi of our generation, His Holiness, my father-in-law, the Rebbe,

and whoever increases is praiseworthy,

and whoever wishes should also write his name and his mother's name

(or the names of the members of his household etc.),

in order to take the slips with the names to the gravesite of the Baal HaHilula,

at an auspicious time.

38. Parenthetical discourse: Following the discussion about writing the names and giving tzedakah, it is the place here to complete a matter in the discourse that was spoken about earlier:

It was mentioned in the discourse,

that the current chapter

(chapter sixteen of the continuation of the Hilula)

speaks about the two levels of above until no end and below until no limit,

which are Atik and Arich.

Now, it is known the sicha of the Baal HaHilula in the name of the Alter Rebbe,

that the Baal Shem Tov and the Maggid in the Sefiros are the Sefiros of Atik and Arich.

[And this is a completion to the discourse,

as is customary to mention the Baal Shem Tov and the Maggid in the discourses of the Hilula].

And this matter was indeed reflected in several of their matters:

The essence of the Baal Shem Tov was,

that he was "transferred",

removed,

from the conduct of the world,

to a degree of incomparability, which is why the matter of a miraculous conduct is called "a Baal Shem's conduct".

But this matter the Baal Shem Tov drew down to the lowest level,

and connected it with the matter of charity in his person - as known the story that the Baal Shem Tov traveled through towns and Jewish settlements to awaken in them that they should say "Baruch Hashem" or "Praised be the Most High"

(in the vernacular of the people)

etc.

And correspondingly, the matter of the Maggid was a matter of Arich Anpin - that he is "encompassing" which is drawn into the internal,

which is why one of his main teachings is the discourse on "And whatever the man called each living soul, that was its name",

that the name of the person is his channel and vitality.

39. And here is the place to mention the three matters about which we spoke recently:

Beginning with the category of "Tiferet Zekeinim" and "Chochmat Nashim" which is connected with "elders and elderly women".

Which is connected with that very soon will be "Yet again there shall sit elders and elderly women in the streets of Jerusalem",

as explained at length in the prophecy of the redemption.

And particularly when one connects this with Torah,

"wisdom of women",

and "an elder, this one has acquired wisdom",

that wisdom is in the manner of acquisition,

"his Torah is called by his name".

And correspondingly, also in the lowest extreme - regarding children,

down to the smallest of the small,

"Train a youth according to his way",

the matter of "the hosts of Hashem".

Which has a connection with Parshat Beshalach - when there was the exodus of the children of Israel "from the land of Egypt by their hosts".

And correspondingly also the third matter - "Chabad Houses" - for all those who are in the intermediate ages,

between elders and elderly women and small children and the smallest of small children and the smallest of girls.

40. And here is the place to note:

To my greatest astonishment it has become clear,

that there are such Chabad Houses where there is no charity box or gemach box!

So here is the place and time to arouse that they should establish this immediately,

there should be in every Chabad House a charity box or a gemach box and the like,

so that everyone can participate in them through giving,

and when a "rich person" will need to come to a gemach

(because he will be "poor at that time")

- he will be able to take a gemach from there.

And without a vow,

we will participate in this from here,

from this "Central Chabad House" - to all those Chabad Houses that will announce about the gemach box that exists there from before or that has been established now.

And even where it already exists - there can still be an addition to this,

and we have the principle that in all matters of holiness there must be "ascending in holiness",

they should expand and enlarge the gemach,

both regarding the loan amounts and - primarily - regarding those whom one needs to help.

41. May it be His will, that all the aforementioned matters should add to the "For all the children of Israel there was light in their dwellings", it should increase "light" also "in their dwellings", still during the time of exile,

and also hasten that there should be immediately the "And the children of Israel went out with an uplifted hand",

even more than it was at "the days of your going out from the land of Egypt",

until this is called "as the days of your going out from the land of Egypt",

with the comparative kaf,

because then there will be "wonders" even relative to the wonders of the Exodus from Egypt,

and furthermore, and this is the main point - that it should be literally,

below ten handbreadths,

the true and complete redemption through our righteous Mashiach.

42. Presumably they will also distribute the slips - in connection with the fundraising campaign, as customary.

Which the giving of charity now will add even more in all the aforementioned matters.

[And as discussed several times,

that although this is seemingly a matter of giving charity at night,

nevertheless since the giving is into the hand of the charity collector it is different,

and in addition to this, this is a time of segulah and a place of segulah,

a house where Torah is magnified and a house where prayer is magnified ].

Consequently, all the above matters will be in a manner of increasing and adding light,

and preparing for the "permanent establishment of the moon in its fullness",

on the Shabbat following this,

the Shabbat of Parshat Beshalach, "Pharaoh sent the people", and "Shabbat Shirah" - we will have both the song of Moshe Rabbeinu and all Bnei Yisrael,

and afterwards the song of Miriam together with the song of Devorah

(the haftarah and conclusion and seal of Shabbat Shirah),

which has the quality and elevation of "a female shall surround a man",

as explained in many places.

And the main point of all main points,

that in our actual time, immediately, there should be the true and complete redemption,

and with joy and a good heart,

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

and "also our cattle shall go with us",

until "also You shall give into our hands offerings and burnt-offerings"

(as explained at length in the farbrengen of the previous [occasion]),

and to dance, actually and very soon, to greet Moshiach Tzidkeinu,

and to ascend together "with the clouds of heaven" *165,

to our holy land,

"a land which etc., the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year",

until in a manner of "the L-rd your G-d will expand your border",

the perfection of the Torah and His commandments,

and the perfection of the revelation of the inner dimension of the Torah,

which will be in the future to come when the inner dimension of Atik will be revealed,

And all these matters - in our actual time, immediately.

[They conducted a fundraising campaign].

43. Since it is also customary to mention a matter in the daily lesson of the Rambam - we will connect today's lesson of the Rambam with the matter of charity mentioned above.

In today's lesson, the Rambam rules

(taken from the Gemara in Pesachim and Bava Metzia)

that "coins and dinars have no protection except in the ground, and one must place a handbreadth of earth upon them."

And in this law lies a lesson in the matter of charity - as explained in the books of Mussar, the hint in this,

that the true protection of money,

the true wealth,

is when they are hidden "in the ground",

in a spiritual state of "and let my soul be like dust to everyone",

and furthermore,

it must be a significant measure of a "handbreadth of earth"

(as explained in many places that "handbreadth" is the level of "everything in the heavens and on earth",

i.e., it includes the entire world).

In other words:

A person might think that what he has money is because "my power and the might of my hand have made me this wealth",

because he is a great merchant and a great businessman and has great connections, etc. - we tell him,

that it must be "and let my soul be like dust to everyone",

until "and he shall place upon them a handbreadth of earth".

And this simply leads to the giving of charity, etc.

44. May it be His will, that the "and let my soul be like dust to everyone" should bring, first and foremost, wealth in Torah, "open my heart in Your Torah", and since "they are derived from them", afterwards there should also be wealth in its simple sense, regarding money, and children, life, and ample sustenance, and all these matters - out of joy and a good heart.

And in continuation of this - we will conclude,

as usual,

with a melody of joy,

and before that - a preparatory melody,

and afterwards the melody of the old Rebbe

(from the four corners),

and the melody of the middle Rebbe following this,

And at the conclusion of everything - "may the Holy Temple be rebuilt speedily in our days",

and the melody that was sung at the beginning of the redemption of the Baal HaHilula in Kostroma - "nyet nyet nikavo krami yevo odnavo".

And may all this hasten the "awake and sing, you who dwell in the dust",

and he among them,

together with the true and complete redemption through Moshiach Tzidkeinu,

speedily in our days, literally.

The Rebbe shlita commanded to play a preparatory melody,

the melody of the Alter Rebbe

(in the fourth section - first time),

"nye zhuritsy khlaptsy".

Afterwards, he commanded the shatz shlit"a to play "Yehi ratzon etc., may the Holy Temple be rebuilt speedily in our days, and give us our portion in Your Torah".

Afterwards, he commanded to play "nyet nyet nikavo".

Afterwards, he said:

Those who need to recite the after-blessing,

will surely recite the after-blessing.

Before leaving, he began to play "for with joy you shall go out".

The next day

(on the day of the 11th of Shevat)

in the morning, the Rebbe shlita himself distributed to each and every one

(men, women, and children)

a dollar bill in order to give it

(or its equivalent)

to charity.