English translation — שיחת יום ב' דר"ה ה'תשמ"ז

On Rosh Hashanah the custom is to sing the melodies of all the Rebbes.

As my revered father-in-law, the Rebbe, the Nasi of our generation, related¹ and publicized the practice of his father,

the Rebbe

(the Rebbe Rashab) of blessed memory

(whose place my revered father-in-law, the Rebbe, filled),

that on Rosh Hashanah he would mention all the Rebbes,

a Torah of theirs and the like –

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek and the Rebbe Maharash.

And my revered father-in-law, the Rebbe, then also mentioned his father,

the Rebbe of blessed memory,

the Nasi of his generation. And from this it is understood by itself regarding us –

that we also mention my revered father-in-law, the Rebbe, the Nasi of our generation.

And since it was publicized,

this becomes the practice on Rosh Hashanah for each and every one,

which gives a special power in the service connected with Rosh Hashanah.

The general concept of Rosh Hashanah is² –

the perfection and renewal that man, through his service, brings into creation,

through his initiating and renewing the matter of "Accept My kingship upon yourselves"³,

the building of Malchus

(the building of the world of speech)

⁴ anew,

and reveals His kingship and unity, blessed be He, throughout the entire world,

until it becomes a dwelling place for Him, blessed be He, in the lower realms⁵.

And this is accomplished especially through the preparation for Rosh Hashanah at the conclusion and seal of the past year –

for everything follows the seal⁶ –

in the month of Elul,

when Jews connect themselves with the Most High in their thought, speech, and action as preparation for Rosh Hashanah.

As alluded to in the name of the month "Elul", the acronym "I am⁷ to my Beloved and my Beloved is to me"⁸,

that Jews

("I am")

connect themselves with the Most High

("my Beloved").

And this comes specifically through the precedence of man's service:

One begins specifically with "I am

(to my Beloved)",

the service of a Jew from below upward,

because "You yearn for the work of Your hands"⁹,

the Most High has a yearning and desire for the work of His hands,

and therefore the service of Jews evokes

("I am to my Beloved")

the "my Beloved is to me",

the love and desire of the Most High for Jews.

And this can also be connected with today's Chumash lesson.

As is known, the Torah of the Alter Rebbe,

which my revered father-in-law, the Rebbe, revealed¹⁰,

that one must live with the time,

and as the Mitteler Rebbe later explained,

that one must live with the weekly Torah portion that is read at that time,

and within the weekly portion itself –

each day with its Chumash lesson.

From which it is understood that this day,

the second day of Rosh Hashanah,

must have a connection with its Chumash lesson,

in the fixed order of this year –

the first portion

(from the beginning of the portion until Sheni)

of Parshas Haazinu,

with which one must live on this day.

Sometimes one must seek the connection between the Chumash lesson and the day,

but in our matter –

it is openly stated.

And the concept:

At the beginning of today's Chumash lesson

(at the start of the portion "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth")

it is written¹¹ –

"For I will proclaim the name of Hashem; ascribe greatness to our G-d." And at the conclusion of the lesson¹² it is written –

"He made you and established you."

The simple explanation of "ascribe greatness to our G-d" is,

that Jews bring greatness into "our G-d", as it were. And this is the content of the entirety of man's service –

that they initiate a greatness and renewal Above¹³ –

"You yearn for the work of Your hands."

Furthermore:

"Ascribe greatness to our G-d" is said by Moshe Rabbeinu to the Jews after he

(Moshe)

himself says "For I will proclaim the name of Hashem."

That is, that even though Moshe Rabbeinu proclaims and reveals the name of Hashem,

with the entire storm of Moshe Rabbeinu –

a Jew

(by virtue of the Moshe within him¹⁴)

has the power to initiate an even greater novelty –

"ascribe greatness to our G-d",

to bring greatness into "our G-d".

That is, not only the proclamation and revelation of the name Havayah,

revealing something that already exists as a ready entity –

which is the aspect of Moshe,

to transmit the word of Hashem,

but Jews initiate even more,

"You yearn for the work of Your hands" –

"ascribe greatness to our G-d",

they bring a new thing into "our G-d",

and what new thing –

"greatness to our G-d",

the entire concept of "greatness to our G-d" –

a Jew gives it!

And this is the content of Rosh Hashanah –

that Jews, through their service, make the One Above into a king,

"make Me king over you"

(make Me a king over you),

the building of the kingship,

until the perfection of this –

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

i.e., that they bring about a new thing –

they bring in

("bring")

greatness into "our God,"

for "You yearn for the work of Your hands";

and this brings that the One Above draws down greatness and renewal upon Jews,

"He made you and established you"

(as will be explained).

And the explanation:

It is explained in the discourse of the Alter Rebbe entitled "To understand the matter of Shofar according to the intention of the Baal Shem Tov, may his memory be for a blessing" –

which is printed in the Siddur with Chassidus of the Mitteler Rebbe¹⁵ –

that in order to bring about the matter of "make Me king over you,"

the building of the kingship

(and through this –

to bring about renewal of the worlds),

Jews must draw down anew the will¹⁶ and delight for kingship¹⁷ from its root and source in the essence of the power of the supernal delight,

the innerness of Atik,

until from His very Essence, blessed be He,

and this renewal is drawn into all the worlds of the entire order of descent,

until this effects a renewal also in the externality of the worlds.

That is,

that Jews, through their service, bring about a renewal and greatness above –

"ascribe greatness to our God" –

the drawing down of the aspect of delight from above the root and source of delight,

until from His very Essence, blessed be He,

and a renewal in all these levels and worlds that are below this,

until in the externality of the worlds.

And it will be understood according to what is explained in the discourses of the Tzemach Tzedek¹⁸ and of the Rebbe Maharash¹⁹ regarding the matter of "You have affirmed Hashem today... and Hashem has affirmed you today"²⁰

(as discussed earlier²¹) –

that "today,"

which refers to Rosh Hashanah²²,

there is the matter of "You have affirmed Hashem"

(and "Hashem has affirmed you"),

the matter of "Recite before Me kingship verses... so that you make Me king over you." And in this there are three interpretations:

a) the language of exaltation and praise,

as our Sages, of blessed memory, say²³ on the verse "You have affirmed Hashem"

(the language of importance and praise, etc.²⁴) –

"The Holy One, blessed be He, said to them: You have made Me a unique entity in the world, etc., as it is said²⁵ 'Hear O Israel, Hashem our God, Hashem is One'";

b) the language of a garment;

c) and the language of speech and utterance:

The renewal of the will for kingship above that Jews bring about on Rosh Hashanah

(Recite before Me kingship verses so that you make Me king over you)

begins from the drawing down of the supernal delight in the matter of kingship²⁶. And this is the matter of "affirmed" – the language of praise,

praise and delight,

that "you have made Me a unique entity" –

Jews bring about and draw down

("affirmed")

the aspect of supernal delight regarding the matter of kingship

(that you make Me king over you).

Afterwards,

in order that the kingship should come down in actuality,

the drawing down of the supernal delight is not sufficient,

rather there must be the actual creation of the worlds. And the order of the creation of the world is –

that first it is drawn down in the aspect of an encompassing light from above,

"affirmed" – the language of a garment

(the aspect of encompassing),

i.e., that through the service of Israel "that you make Me king over you," Jews bring about the drawing down in the aspect of encompassing,

and afterwards it is drawn down in innerness,

"affirmed" – the language of speech,

the building of the world of speech,

that Jews

(through "make Me king over you")

bring about the drawing down of the supernal speech,

the utterance of the Ten Utterances²⁷,

the drawing down in the aspect of innerness,

which brings down the actual creation of the world.

It follows,

that the content of Rosh Hashanah is "ascribe greatness to our God" –

"You have affirmed Hashem today,"

a renewal and greatness above,

in all three matters –

supernal delight and praise

("you have made Me a unique entity"), garment

(encompassing)

and speech

(inner).

Until this renewal is drawn into the externality of the worlds,

as above.

And also: Even though it speaks about the externality of the worlds and the nature of the world,

where there is seemingly no change

(as explained in the discourse in the Siddur itself²⁸),

a Jew brings about a renewal there as well.

As the Alter Rebbe explains²⁹ regarding the matter of "Blow the shofar at the new moon"³⁰,

as is known the precise reading of the Baal Shem Tov on this³¹,

that seemingly it should have said "Blow the shofar at the new moon" –

that "new moon" is from the term renewal,

and "Blow the shofar at the new moon" means "in the renewal of the shofar,

that the shofar is renewed each year, etc.,"

for on Rosh Hashanah each year the creation is renewed anew

(and this also effects in the externality of the worlds,

as above),

and from Rosh Hashanah the renewal of creation is drawn –

through the new moons, etc. –

to all the days of the year, etc.

And the renewal on Rosh Hashanah –

is brought about through the service of man with the shofar

("Blow the shofar at the new moon")

on Rosh Hashanah.

This is the concept of "Grant greatness to our G-d":

That even in "our G-d",

regarding which it is said "I, Hashem, have not changed"³²,

a Jew brings about greatness

("Grant greatness to our G-d"),

more than what "our G-d" possesses inherently

(so to speak),

because "You desire the work of Your hands".

And through "You have affirmed Hashem today" there is brought about

(measure for measure³³)

"And Hashem has affirmed you today"

(Rosh Hashanah),

"I will make you a single entity in the world"³⁴ –

the concept of "He made you and established you"³⁵

(the conclusion of today's Chumash lesson),

that the Supreme One brings about perfection and greatness in Jews³⁶,

and draws down powers to Jews so that they can perform their service,

and in all these three aspects of

("your affirmation" from the term)

praise and delight,

garment and speech:

The drawing down on Rosh Hashanah comes from the supernal delight

("your affirmation" [is] an expression of delight),

until from the King Himself,

His Essence, may He be blessed,

because the dwelling place in the lower realms

(which is brought about on Rosh Hashanah)

is for His Essence, may He be blessed,

as is known that in a dwelling place, the King is found in all His Essence³⁷,

and even when He is unclothed.

That is, even though in general there is the prohibition that "the King, one does not see Him when He is unclothed"³⁸,

nevertheless, regarding the Future to Come

(when there will be the perfection of the revelation of the dwelling place for His Essence, may He be blessed) –

as explained in Tanya³⁹ –

"And your Teacher will no longer be concealed"⁴⁰,

"[meaning] that He will not be hidden from you by a covering and garment",

"And the glory of Hashem will be revealed and all flesh will see [it] together etc."⁴¹

["And also there already was something similar in the time of the Giving of the Torah etc."].

And this is drawn down below in the aspect of encompassing

(garment),

and in the aspect of internal

(speech),

specifically into the physicality of the world,

as is known what is stated in the Hagahot Maimoniyot⁴² that the primary law on Rosh Hashanah is specifically in physical matters –

because the dwelling place for Him, may He be blessed, is specifically in the lower realms,

the lowest realm beneath which there is no lower,

as explained in Tanya⁴³,

that "the purpose of the chain of descent of the worlds and their descent from level to level 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, but rather the purpose is this lowly physical world etc.",

and the upper worlds "wait" for the service of a Jew in this lowly physical world,

because they inherently are a "descent from the light of His countenance, may He be blessed",

and specifically through the service of man below, an elevation is also brought about in them⁴⁴ –

"You desire the work of Your hands",

"Grant greatness to our G-d".

All this is even more evident in a festival of Rosh Hashanah that occurs on Shabbat⁴⁵:

It is explained in the continuation of 5666 of the Rebbe

(the Rebbe Rashab)

of blessed memory⁴⁶ regarding the matter of a festival of Rosh Hashanah that occurs on Shabbat,

that every Shabbat,

and especially during the time of the third meal

(the ratzon of ratzon),

is similar to the revelation of the Future to Come,

the aspect of the essential delight,

"in which there is neither eating nor drinking"⁴⁷,

and this is drawn down below,

in the aspect of Sovev Kol Almin and Memale Kol Almin

(and these are the three levels of Malchuyot, Zichronot and Shofarot,

which correspond to the three aforementioned matters in "your affirmation" and "He has affirmed you",

praise and delight,

garment (encompassing,

Sovev Kol Almin) and speech (internal,

Memale Kol Almin)],

until this is drawn down into this lowly physical world beneath which there is no lower –

because in the Future to Come there will be the perfection of the revelation of the dwelling place in the lower realms,

the perfection of the revelation of His Kingship and Oneness, may He be blessed, in the world,

until a dwelling place for His Essence, may He be blessed, in the lower realms,

as above, that in a dwelling place one is found with all His Essence³⁷.

And since every Shabbat is similar to the Future to Come,

it follows,

that on a festival of Rosh Hashanah that occurs on Shabbat there is a semblance of the perfection of the revelation of the essential delight of His Essence, may He be blessed, here below,

the revelation of the dwelling place for Him, may He be blessed, in the lower realms of the Future to Come,

which is brought about through the service of man,

"make Me king over you"

("You have affirmed Hashem")

on Rosh Hashanah.

To the extent that this is also expressed openly in the conduct of Chassidim during the three meals at the time of the ratzon of ratzon,

that this meal is similar to the matter of "in which there is neither eating nor drinking" of the Future to Come⁴⁸.

And all these matters

(including the conduct during the three meals)

were revealed to us through my revered father-in-law, the Rebbe,

the Nasi of our generation,

who "stands between you and Hashem your G-d"⁴⁹,

and transmits all these matters to the people of his generation⁵⁰,

with the intent that they be brought into practice.

And together with this, he also transmits the powers to fulfill all these matters,

"He made you and established you"

("And Hashem has affirmed you"),

as is known the principle that "I do not ask etc. except according to their power"⁵¹,

not according to the power of select individuals,

but rather "according to their power",

according to the power of each and every one,

each one according to his measure.

And a giving of power in the manner of "whoever gives, gives with a generous eye"⁵².

And particularly coming from the preparatory service of the month of Elul,

when the king is in the field,

and "it is permitted⁵³

(and able,

as his holy honor, my teacher and father-in-law, the Rebbe, adds in his well-known discourse⁵⁴)

for anyone who wishes to go out and greet him, and he receives them all with a pleasant countenance and shows a smiling face to everyone",

and "in the light of the king's face is life"⁵⁵ and one receives all matters from the Most High with a generous eye and with a pleasant countenance.

And furthermore:

On Rosh Hashanah one has not only the "pleasant countenance" and "smiling face" of the king,

but one also has the essence itself

(make Me king over you),

and particularly on the festival of Rosh Hashanah that falls on Shabbat,

when there is a taste of the revelation of the World to Come –

a dwelling place for His essential Self, blessed be He, in the lower realms,

for in a dwelling place the king is found in his very essence,

even when he is bare,

"and your Teacher will no longer be hidden".

Therefore it is certainly understood,

that Jews receive all powers to perform their service

("He made you and established you")

not only "with a generous eye",

"with a pleasant countenance" etc.,

but from the essential delight

("He exalted you" — an expression of praise and delight),

even from the king,

His Essence, blessed be He,

Himself!

And this is drawn down specifically into the physicality of the world,

as above, that the main judgment on Rosh Hashanah is specifically in physical matters –

because the dwelling place for Him, blessed be He, is specifically in the lower realms,

the lowest level, beneath which there is no lower.

And simply:

Every Jew and all Jews receive from the Most High Himself

("He made you and established you")

a good writing and sealing,

they are written and sealed immediately in the book of the completely righteous⁵⁶,

for a good and sweet year,

and this comes down below ten handbreadths into the physicality of the world,

this lowest world, beneath which there is no lower,

in manifest and revealed good,

in children, life, ample sustenance, and in all of them ample,

with all physical needs,

And through this one also receives all intermediate matters,

which are a "descent from the light of His countenance, blessed be He",

and await the ascent that is effected in them through this lowest world.

And the perfection of the drawing down in revelation will be in the future redemption,

when it will be "and the glory of Hashem shall be revealed, and all flesh shall see [it]",

but a Jew has the power to effect this even during the time of exile,

through the fact that he inserts

(through his service,

"ascribe greatness to our God")

the alef of the Aluf of the world into "golah"

(exile),

whereupon from "golah" itself comes the matter of redemption⁵⁷,

"and the glory of Hashem shall be revealed etc.".

And furthermore:

Even before one transforms the exile into redemption,

Jews receive a taste of the revelations of the future already in the last days of the double and multiplied darkness of exile

(the lowest level, beneath which there is no lower).

"As in the days of your exodus from the land of Egypt"⁵⁸ –

just as it was at the end of the Egyptian exile,

that "for all the children of Israel there was light in their dwellings"⁵⁹;

even though Jews were found in the physicality and materiality of the world,

in the houses of Egypt,

there was "light" with them,

until this brought about that the Egyptians afterwards willingly gave their vessels to the Jews,

so that the Jews could fulfill "and they emptied out Egypt"⁶⁰,

And following this,

within three days

(which are like one entity⁶¹,

and anything less than three is considered attached⁶²),

the redemption from Egypt came,

and the Jews went out from Egypt with all the 288 sparks of holiness that they had refined there

[which is why there is the prohibition of "he shall not return the people to Egypt etc., and Hashem said to you, you shall not again see this way anymore"⁶³,

because after the Jews refined there all the sparks of holiness,

they had nothing to do there,

consequently they may not go there,

as explained in the writings of the Ariza"l⁶⁴].

And as in the days of your exodus from the land of Egypt, so too will it be in this redemption –

that while still at the end of the time of exile, when one refines the remaining 86 sparks

(numerically equivalent to Elokim)⁶⁵,

the Jews have "light in their dwellings",

and immediately following this, redemption comes from golah

(exile).

And particularly, standing in the era of the footsteps of Moshiach,

when all matters have already been completed,

and only the matter of "polishing the buttons" remains

(in the words of my revered father-in-law, the Rebbe⁶⁶).

That is, that which the buttons themselves accomplish –

the connection of the two sides of the garments⁶⁷,

the right side and the left side,

so that the right side should be above

(as explained in several talks⁶⁸) –

has already been completed now,

and only the service of polishing the buttons remains,

that if dust has collected on them,

which covers the luster of the buttons –

one must polish the buttons,

so that there should be "in you I will be glorified"⁶⁹,

"and your people are all righteous... the work of My hands for glorification"⁷⁰,

and there should be no place for complaints etc.

It is a certainty that the Most High bestows upon Jews

("and He will establish you")

all their needs,

and with ultimate perfection.

From this it is understood simply,

that all the matters that Jews request during the Ten Days of Repentance,

beginning from Rosh Hashanah –

are fulfilled in actual reality,

and immediately and at once.

And furthermore:

Since there is also the advantage of repentance during the Ten Days of Repentance

(in addition to the advantage of the righteous,

they are written and sealed immediately in the book of the righteous etc. –

similar to the matter of bringing the righteous to repentance above⁷¹),

repentance brings about that "before⁷² they call, I will answer"⁷³,

that one need not even wait until one asks,

rather "before they call, I will answer",

and even at the end of the time of exile one receives all matters,

in physicality and spirituality together,

children, life, and ample sustenance, and in all of them, ample.

And immediately following this comes the primary blessing –

the true and complete redemption,

when then one will have perfection revealed in all matters,

both from the aspect of the service from below

("you have affirmed Hashem"),

which brings about "ascribe greatness to our God",

and from the aspect of the drawing down from above

("and Hashem has affirmed you"),

"He made you and established you" –

that the Most High,

who alone is the ultimate perfection,

instills His perfection into all matters.

Including and especially –

the three perfections,

which are all connected with Rosh Hashanah:

The perfection of the people –

"with our young and with our old... with our sons and with our daughters"⁷⁴,

both the perfection of the people as it is within each individual,

for every Jew includes within himself all the levels among Jews

("our young",

"our old",

"our sons" and "our daughters"),

all the more so from that which "He placed the world in their heart"⁷⁵,

certainly the types among Jews;

and also the perfection of the people in its simple sense.

And this

(the perfection of the people)

brings about a perfection in Rosh Hashanah –

for specifically

(perfection)

the Jewish people coronate the Most High as King

("coronate Me over you"),

as the saying⁷⁶ there is no king without a nation,

"meaning that they are called in the category of His people,

who are people like Him and relate to Him"⁷⁷,

therefore the coronation of the King depends on them. From this it is understood,

that when there is perfection of the people,

there is a perfection in the coronation of the King on Rosh Hashanah.

And on the other hand –

the Most High instills from His perfection into Jews

("and He will establish you"),

so that there is perfection of the people.

The perfection of the Torah

("until their completion"⁷⁸).

For through the Torah, Israel and the Holy One, blessed be He, become completely one⁷⁹ –

the matter of Rosh Hashanah. Therefore, in the verses of the Shofarot on Rosh Hashanah, we say "You were revealed in the cloud of Your glory etc.",

the matter of the giving of the Torah.

And on the other hand –

Jews become a master also over the Torah,

specifically they have the power to rule on a question in Torah,

to the extent that the fixing of the months and the fixing of Rosh Hashanah depends specifically on the earthly court,

as it is stated in the Midrash⁸⁰ "When the ministering angels gather before the Holy One, blessed be He, to say when is Rosh Hashanah etc.,

the Holy One, blessed be He, says to them: You ask Me? I and you will go to the earthly court" –

the matter of "ascribe greatness to our God".

And the perfection of the Land,

"a land which... the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁸¹. And "the beginning of the year" refers to Rosh Hashanah,

"'beginning' is missing an alef, hinting at the departure of the light that departs on the night of Rosh Hashanah until after the shofar blasts, when a new supernal light descends etc."⁸²,

and immediately after the shofar blasts, the alef⁸³ is drawn down,

and then immediately begins the "enrichment"⁸⁴ of "the end of the year"

(initial letters alef),

as my revered father-in-law, the Rebbe, explains⁸⁵.

And particularly in the determination of this year,

the festival of Rosh HaShanah that falls on Shabbat,

when Shabbat itself brings about the drawing down of Teki'at Shofar⁸⁶

(like "He made you and established you").

And then on the second day of Rosh HaShanah there was Teki'at Shofar through the service of a Jew down here below

("You shall desire the work of Your hands"),

the blower and also the listener,

and on the contrary –

in the mitzvah of Teki'at Shofar the main thing is hearing the sounds⁸⁷,

as the wording of the blessing –

"to hear the sound of the shofar".

That is, that immediately after Teki'at Shofar comes the perfection of the land,

"from the beginning of the year until the end of the year",

"beginning" together with the drawing down of the alef.

And in addition to the perfection of the land, also "Hashem your God will enlarge your border"⁸⁸,

all ten lands⁸⁹,

for the number ten indicates ultimate perfection⁹⁰

[just as the creation of the world was through ten utterances⁹⁰,

the perfection of number].

And the Most High,

ultimate perfection,

draws down even more perfection into all these matters,

until the perfection of all of them together.

Until the perfection of the revelation of a dwelling place for Him, blessed be He, in the lower realms,

a dwelling place for His very Essence, blessed be He, in this lowest world, beneath which there is no lower,

"and the glory of Hashem shall be revealed",

as it will be in the future redemption.

And it becomes "And this is the blessing with which Moshe, etc., blessed the children of Israel",

for Moshe and Aharon are with them⁹¹,

then Moshe will certainly bless the Jews,

and with the most sublime blessing –

a blessing to the Jews as they stand at the level of "Yeshurun"

(as the continuation of the verses⁹²),

which indicates the highest quality of the Jews⁹³,

with which quality they bring about on Rosh HaShanah "And there was a king in Yeshurun",

make Me king over you⁹⁴.

And particularly according to the interpretation that "And there was a king in Yeshurun" refers to Moshe Rabbeinu⁹⁵,

it indicates the power with which Moshe blesses the Jews, the power of a king.

And particularly that the blessing of Moshe in the future will be after Moshe has passed through all his ascents during the last thousands of years when Moshe stands and serves

(like each of the children of Israel)

on high⁹⁷,

on high even relative to Moshe Rabbeinu;

and when Moshe Rabbeinu stands after all these ascents –

he blesses the Jews,

and in the manner of "and this",

he points with his finger and says "this"⁹⁸ –

the ultimate revelation,

until –

"before the eyes of all Israel"⁹⁹.

And simply –

a blessing for a good writing and sealing for each and every one of Israel,

for a good and sweet year,

with perfection and health of the body and perfection and health of the soul,

and in a revealed manner,

in the good that is seen and revealed,

and speedily in our days.

* They sang:

Three movements

(from the Baal Shem Tov,

the Maggid and the Alter Rebbe).

Niggun of the Alter Rebbe

(Avinu Malkeinu).

Niggun of the Mitteler Rebbe. Niggun of the Tzemach Tzedek

(Yemin Hashem).

Niggun of the Rebbe Maharash.

Niggun of the Rebbe

(the Rebbe Rashab) of blessed memory.

The Beinoni. Atah Bechartanu.

* * *

All matters begin from Torah. For in Torah it relates to understanding and comprehension¹⁰⁰,

until that it should come down into Chabad,

Chochmah Binah Daat,

until that it should be understood not only by the intellect of the divine soul,

but also by the intellect of the animal soul,

so that it becomes "Draw me¹⁰¹, we will run after You" in the plural¹⁰²,

and through this it becomes "the King brought me¹⁰² into His chambers",

so that this lowest world, beneath which there is no lower, becomes a chamber and dwelling place for Him, blessed be He.

The perfection of understanding and comprehension

(in Torah)

is –

after forty years,

as our Sages, of blessed memory, said¹⁰³ on the verse¹⁰⁴ that Moshe said and which also speaks about Moshe

(whose essence is Torah)

"But Hashem has not given you a heart to know, etc., until this day" –

"a person does not grasp the mind of his teacher until forty years".

And the explanation of this is¹⁰⁵,

forty years from when one heard the matter from his teacher

(and not being forty years old).

That is, that each year is a fortieth year of the forty years preceding it.

So too regarding this Rosh HaShanah

(the year 5747) –

that it is forty years from the discourse of Rosh HaShanah 5707 of my revered father-in-law, the Rebbe,

which begins with the maamar beginning "Tiku bachodesh shofar"¹⁰⁶.

And although the determination of the first day of Rosh HaShanah was not then on Shabbos,

as the determination of Rosh HaShanah in this year—

nevertheless, we now stand on the second day of Rosh HaShanah,

which is not Shabbos,

therefore today it is revealed openly

(not the matter of Yom Tov of Rosh HaShanah that falls on Shabbos when we do not blow the shofar, but)

the matter of "Blow the shofar at the new moon,"

the beginning of the first maamar of the series of the year 5747.

And since both days of Rosh HaShanah are as one long day¹⁰⁷,

therefore also the first day of Rosh HaShanah

(on Shabbos)

has a connection to this

[and especially since at the conclusion of the second maamar he explains the matter of Yom Tov of Rosh HaShanah that falls on Shabbos],

and on the contrary—

in the manner and likeness of the shofar blast in the Temple even on Shabbos,

as explained at the conclusion of the second maamar of the aforementioned series,

which is a continuation and "one long day" of the first maamar,

since both maamarim were said on Rosh HaShanah,

one after the other

(on the night of the second day of Rosh HaShanah and on the day of the second day of Rosh HaShanah).

What the matter

(of one long day)

is even in the halachic part of the Torah,

which pertains to the world of action,

all the more so in the true Torah itself—

in the inner dimension of the Torah,

and in the inner dimension of the Torah itself—

in Chassidus Chabad,

which was given in a manner of "they shall be sustained" from it¹⁰⁸ by our Rebbes and leaders,

until the holy mouth of my father-in-law, the Rebbe, the leader of our generation,

whose matter

(of Chassidus Chabad)—

according to the understanding of people like us—

is the spreading of the wellsprings outward,

which includes within itself wondrous innovations,

and together with this it is drawn into the outward,

until in a manner that it entirely permeates the "outward."

Maamar (similar to a sicha)

Beginning with the words "Blow the shofar at the new moon"

(edited by the holy Rebbe shlita and published in a separate pamphlet).

Continuing from what was discussed above in explaining the revealed connection of today's Chumash lesson

(in the Torah of Moshe ben Amram),

there also comes the connection with today's Rambam lesson

[according to the custom that is spreading that each day one should study three chapters in the book of the Rambam in order to be able to complete the book each year around this time¹⁰⁹]—

as is known what the Rambam writes in his introduction to his book,

that he called the book "Mishneh Torah" because it comes as a continuation to the Torah of Moshe

(ben Amram),

"a person first reads the Written Torah and afterwards reads this";

therefore, just as today's Chumash lesson has a connection to Rosh HaShanah,

so too today's Rambam lesson

(which comes as a continuation to the Written Torah)

has a connection to Rosh HaShanah.

And the explanation:

At the conclusion and seal of today's lesson¹¹⁰—

in the tenth halachah—

the Rambam elaborates in detail that the matter of the impurity of tzara'at comes in order to warn Jews against lashon hara and undesirable speech. And because of this, the Most High made that "one who speaks lashon hara, the walls of his house change,

if he repents, the house becomes pure,

if he persists in his wickedness etc., the leather vessels in his house change etc.,

and if he persists in his wickedness etc., the garments change etc.,

and if he persists in his wickedness etc., his skin changes and he becomes a leper etc., until he does not engage in the conversation of the wicked, which is mockery and lashon hara."

And he continues to explain the severity of the matter of undesirable speech,

with the entire chain of progression that can result from it,

"at first they increase in frivolous talk etc., and from this they come to speak etc., and from this they become accustomed to speak etc., and from this they come to speak etc."

Then the Rambam concludes:

"But the conversation of the worthy of Israel is only in words of Torah and wisdom,

therefore the Holy One, blessed be He, helps them and grants them merit in it,

as it is said¹¹¹ 'Then those who fear Hashem spoke, each man to his fellow, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and those who think of His name.'"

And this has a revealed connection to Rosh HaShanah. And with an introduction to the question:

Why does the Rambam need to elaborate so much about the conversation of the worthy of Israel and bring the entire verse

("Then those who fear Hashem spoke etc.")

with all its details,

not only the words "Then those who fear Hashem spoke,"

but also the continuation "each man to his fellow, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and those who think of His name"?

Simply, the reason for this is:

Just as the Rambam elaborates on the severity of improper speech,

with an elaboration of its details,

and what this can lead to –

which must be explained in detail,

because after one has learned the entire law of the impurity of leprosy, one must know how to guard oneself from the entire matter,

therefore the Rambam must write the cause of the matter,

and write it in detail,

so that one should be careful with every single detail of this, knowing that every word,

even a minor detail,

leads to the worst matters,

as explained there the order of the chain of causation to which this leads –

so just as he writes the details and the chain of causation that results from improper speech,

so too does he conclude regarding the details and the chain of causation that results from the opposite line –

proper speech,

that "therefore the Holy One, blessed be He, helps them and grants them merit",

as it is stated: "Then those who fear Hashem spoke, one to another, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who think of His name."

But one could say the matter more deeply –

based on explaining the connection of this matter to Rosh Hashanah,

as follows.

The content of the Rambam's words in explaining the superiority of human speech,

and "Then those who fear Hashem spoke, one to another, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who think of His name" –

is the essential matter of Rosh Hashanah. And several details in this:

The matter of Rosh Hashanah is –

the building of the world of speech,

the building of Malchut,

which is accomplished through the service of Israel,

"that you make Me king over you",

they coronate the Supreme One as a king,

and bring about the building of the world of speech.

And this is explicitly stated in today's Rambam lesson

(the lesson of Rosh Hashanah of this year),

where he speaks about

(caution regarding human speech in an improper manner,

and concludes regarding it)

the great superiority of human speech in a proper manner

("the conversation of kosher Jews"),

"Then those who fear Hashem spoke etc." –

which brings about the building of the world of speech and the building of Malchut

("make Me king over you")

on Rosh Hashanah.

And "spoke" is in the plural

(of several people),

and of "those who fear Hashem"

[which explains the connection to Rosh Hashanah even for those who do not know (for whatever reason) about the building of the world of speech on Rosh Hashanah]:

In order for there to be the matter of the coronation of the King on Rosh Hashanah,

"make Me king over you"

[which all Jews know,

also those who do not know about the building of the world of speech,

as above]

one needs the people of the nation in the plural

(not just one person)

who coronate the King and accept His kingship upon themselves¹¹²;

this is not automatic,

rather one needs for this the arousal and coronation by the people of the nation

(in the plural)

¹¹². And in the language of the verse¹¹³ –

"you shall surely set a king over you",

and in the language of the Sages mentioned above –

"Say

(in the plural,

like "spoke" in the plural)

before the Kingship [prayer] etc. 'make Me king over you'

(in the plural)",

[for "make Me king over you" is from the language of the verse "you shall surely set a king over you",

only in the Written Torah it is stated in the singular,

and in the Oral Torah (its explanation of the Written Torah¹¹⁴) it is stated in the plural,

because the coronation of the king must be by a plurality],

all the more so in the manner of "the glory of the king" –

it must be "in a multitude of people"¹¹⁵;

And (regarding the coronation of the King of kings, the Holy One, blessed be He)

the people of the nation must be "those who fear Hashem" –

because a condition in accepting the kingship is fear of the king,

as it is written: "you shall surely set a king over you,

that his awe shall be upon you"¹¹⁶,

and simply –

that one should obey the king.

And similarly regarding the kingship of the Holy One, blessed be He,

"make Me king over you" –

there must be for this the condition of "those who fear Hashem",

"that His awe shall be upon you".

And one may add,

that this matter is stated in the tenth law

[as is known that also the division of the laws is by the Rambam,

as he writes in his introduction],

which alludes to the tenth sefirah –

the sefirah of Malchut,

the world of speech.

And through the fact that there is "those who fear Hashem spoke, one to another" on Rosh Hashanah –

which is also the matter of a gathering and farbrengen of Jews,

that they gather together so that it should be "those who fear Hashem spoke, one to another" –

it brings about "Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who think of His name":

Through this, the world of speech is built up,

the building of Malchus,

"Make Me king over you,"

and in a manner of "And a book of remembrance was written before Him" –

which is simply on Rosh Hashanah,

the Day of Remembrance¹¹⁷ –

"for those who fear Hashem and for those who think of His name."

Through the fact that Jews bring about the building of the world of speech,

the building of Malchus

("Make Me king over you") –

"Those who fear Hashem spoke, each man to his fellow" –

they become "those who think of His name."

The simple explanation of "those who think of His name" is,

that they think

(in thought)

about the name of the Holy One, blessed be He,

i.e., that they have knowledge of His name.¹¹⁸

The inner explanation of this can be said –

"those who think of" from the term importance,

that through their thought of His name

(the meaning of "in" in "those who think of His name")

they are

("those who think of His name" –)

adding importance to His name.

This is the matter of the building of the world of speech and the building of Malchus

("Make Me king over you")

which Jews bring about on Rosh Hashanah –

they bring about an addition Above,

due to the fact that "You desire the work of Your hands" –

they add importance to the name of the Holy One, blessed be He,

"those who think of His name."

Analogous to the matter of "Ascribe greatness to our God"

(as discussed above, end of the section):

The name "our God" exists also before this,

and in a revealed manner,

as it says earlier "I will call upon the name of Hashem,"

from the term calling and revelation –

nevertheless, a Jew brings about "Ascribe greatness to our God,"

he brings into "our God"

(which existed previously)

a greatness,

a novelty

(not merely "I will call,"

revelation),

because "You desire the work of Your hands"

(as above there).

And corresponding to this is the explanation of "those who think of His name" –

that Jews add importance to His name.

However, in the Written Torah the expression "Ascribe greatness to our God" is stated,

because the Written Torah is more related to the simple aspect of matters;

in contrast, in the words of Kabbalah

(in the Prophets) –

brought down in the book of Laws of the Rambam,

consequently it becomes a part of his book –

it is more explicitly translated,

that this is "those who think of His name,"

from the term importance,

that through their thought they add importance to His name.

Corresponding to "You have affirmed Hashem this day,"

from the term praise and importance,

"You have made Me a single entity in the world."

This is the matter of Rosh Hashanah as above,

"Make Me king over you,"

the addition and importance that Jews bring about in the Holy One, blessed be He, as it were,

as elaborated above.

And to add,

based on what was discussed above –

that on Rosh Hashanah Jews also bring about

(through their service)

an addition, novelty, and importance in the creation of the Holy One, blessed be He:

Beginning from the first day and first moment of Maaseh Bereishis, there was also "How great are Your works, Hashem"¹¹⁹ and "How numerous are Your works, Hashem."¹²⁰ And particularly according to what is explained in the Midrash,¹²¹

that "In the beginning God created the heavens and the earth" on the first day of Maaseh Bereishis includes all creations,

"all the offspring of heaven and earth were created from the first day...

the earth to include its hosts and the heavens to include its hosts";

but on Rosh Hashanah,

the sixth day of Maaseh Bereishis

(the day of the creation of man),

man, through his service, brought about a completion and additional importance in the creation of the Holy One, blessed be He –

"those who think of His name."

And together with "those who think of His name"

(which comes about through "those who fear Hashem spoke")

there also comes a higher level in "those who fear Hashem" –

not as it appears the first time in the verse,

at the beginning of the service – "

(when they spoke)

those who fear Hashem" alone

(without "those who think of His name"),

but as it appears the second time

(after "And Hashem listened and heard, and a book of remembrance was written") –

"for those who fear Hashem

(together with)

and for those who think of His name."

And one can say the explanation of this based on what is explained in Tanya¹²² and at greater length –

in the Siddur, in the note on Tikkun Chatzos,¹²³

that there are, in general, two levels in fear,

lower fear and higher fear, called fear with shame.

And this is the explanation of the Mishnah¹²⁴ "If there is no wisdom, there is no fear; and if there is no fear, there is no wisdom":

Before one performs any service whatsoever –

there must be the matter of fear. This is "if there is no fear, there is no wisdom" –

lower fear. And afterwards the matter of wisdom can come. Then comes another level in wisdom,

and only afterwards can one reach a higher level in fear –

higher fear,

about which it is said "if there is no wisdom, there is no fear."

And one can say that the first time "those who fear Hashem" speaks about lower fear at the beginning of the service

(in order to bring about "You shall surely set a king over you," "Make Me king over you");

and afterwards,

after "And Hashem listened and heard, and a book of remembrance was written,"

in the aspect of wisdom,

the "those who fear Hashem" are elevated to a higher "those who fear Hashem" which comes together with "those who think of His name" –

higher fear,

fear with shame.

And it can be said further: Then

(the second)

"fearers of Hashem"

(and those who think of His name)

includes also the level of fear that comes as a gift from above

("as a gift I give your priesthood" ¹²⁵)

after the service of fear from below upward.

As explained in the note to Tikkun Chatzot there and in many places

(and hinted in the Tanya),

then both levels of fear,

lower fear and higher fear

(fear of shame),

and the two aspects of wisdom and understanding –

come as a result of man's service below,

"You desire the work of Your hands";

and through this there is then drawn down a fear from above,

which is incomparably higher than the fear that comes through man's service.

But on the other hand, it is known that all fears are one ¹²⁶,

and the proof is that the name by which they are all called is one

(fear).

That is, even when one is at the level of "fearers of Hashem" from the aspect of lower fear,

one already has the level of "fearers of Hashem and those who think of His name" from the aspect of higher fear

(fear of shame),

and also the fear drawn from above,

whose perfection will be in the future to come ¹²⁷,

when it will be "and the glory of Hashem will be revealed."

And based on all the above, it is understood that with what the Rambam brings here

(at the end of the laws of leprous impurity)

all these details and the order of development that emerges from good speech – it is

(not only in accordance with what he brings (earlier) all the details and the order of development that emerges from improper speech,

but also)

because in these details the greatness of the elevation of good speech is expressed –

the building of the world of speech and the building of malchut,

and the elevation of the service of Israel,

"those who think of His name",

who add importance to His name,

And this is the general concept of Rosh Hashanah,

as discussed at length. And there is further to say a concept in this:

The concept of "Then those who fear Hashem spoke, each man to his friend, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who think of His name" –

which refers to the building of the world of speech on Rosh Hashanah –

comes in continuation and at the conclusion of the general laws of leprous impurity,

and especially

(in this very chapter) –

in continuation of the great severity of improper speech

(which brings about leprous impurity).

And furthermore –

the Rambam placed it in the same law

(the tenth) –

first the concept of the opposite of purity,

and in this itself –

the ultimate descent in this,

the lowest level beneath which there is no lower,

and then,

in the same law –

about the greatness of the elevation of good speech,

the building of the world of speech,

and in the highest level of this.

And one of the lessons in this can be said:

The purpose and sum total of all these laws in the laws of leprous impurity,

and of the details regarding improper speech,

with all the descents in this,

descent after descent –

is that which is stated at the seal of all these laws

("everything follows the conclusion"⁶) –

the concept of transformation

(through the service of repentance),

in order to add with greater strength and vigor in the service of Israel in the line of good in this,

"Then those who fear Hashem spoke, each man to his friend, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who think of His name",

with all the details in this spoken of above.

And this is also the concept of Rosh Hashanah

(and with emphasis –

on the festival of Rosh Hashanah that falls on Shabbat,

the concept of repentance,

as will be explained):

The building of the world of speech

(malchut)

on Rosh Hashanah is connected with the service of transformation that comes through the service of repentance –

that in the world created by the Holy One, blessed be He, "those who think of His name" add importance and greatness to the creation,

through the fact that one transforms even the undesirable aspects of the world to holiness.

As it is brought in the Midrash ¹²⁸ "Said

(Adam the first)

such is the power of repentance etc.,

immediately Adam the first stood and said a psalm, a song for the Shabbat day",

"Shabbat from the word repentance

[for then "Shabbat" is the letters of "tashuv" (you shall return),

as explained in Iggeret HaTeshuvah ¹²⁹],

and it is explained: for the day that Hashem accepted repentance".

Adam the first initiated the concept of repentance in the world

(in addition to the fact that he was a completely righteous person).

That is, that at the beginning of creation there was also "how great are Your works, Hashem" and "how many are Your works, Hashem",

and in a manner of "good"

("and God saw that it was good");

But in order to initiate in creation also the concept of "

(and God saw all that He had made, and behold)

it was very good" ¹³⁰,

that also the concept of "very",

which indicates the angel of the opposite of life ¹³¹,

should be transformed to good and life ¹³²,

it becomes "very good" –

for this one must come to the man who was created on the sixth day

(when it was said "very good"),

that in the first moment after the sixth day the concept of repentance was revealed openly,

"a psalm, a song for the Shabbat day".

That is, when a person added importance and greatness to the creation of the Holy One, blessed be He –

"those who think of His name" –

the concept of teshuvah,

which causes the creation to be in the manner of "very good."

And to add,

that Shabbat,

whose concept is teshuvah and Shabbat is the letters of "teshev" (you shall return),

is the highest level

(teshuvah ¹³³)

in the aspect of thought –

"the seat of His name" –

from the aspect of speech of the six days of creation ¹³⁴. And also to note,

that also "yirah bashot" (fear with shame)

(supernal fear) –

the aspect of "those who fear Hashem and those who think of His name"

(as above) –

is also the letters of "chashav" (thought) ¹³⁵ and "Shabbat" ¹³⁶

("supernal teshuvah").

But on the other hand,

as mentioned above –

all fear is one,

and also the level of lower fear is connected with supernal fear

(fear with shame),

until the ultimate perfection of fear –

fear that comes from above,

And the perfection in this will be in the future to come,

when there will be "and the glory of Hashem shall be revealed, etc."

(as above),

consequently there will be the perfection of fear,

Together with the perfection of love,

together with the perfection of all matters among Jews –

the perfection of Israel

(the perfection of the nation),

and the perfection of the Torah,

until "a new Torah shall go forth from Me" ¹³⁷,

and the perfection of the Land,

until "Hashem your God will expand your border."

And all of them together in one point,

the yechidah to unify You ¹³⁸ with the Only One of the world,

And all this –

together with the perfection of and in this lowest world,

souls in bodies,

and in physical things,

And out of joy and goodness of heart.

Here is the place to mention once again about the Rosh Hashanah campaign –

the campaign ¹³⁹ of "eat rich foods and drink sweet drinks and send portions to one for whom nothing is prepared" ¹⁴⁰.

Which certainly was done in it with perfection,

Nevertheless, since on Rosh Hashanah there is drawn down a "new, higher light that has never yet shone since the days of the world such a supernal light" throughout all times and in all places,

it is understood that there is the possibility to add in the Rosh Hashanah campaign,

and certainly everyone will add in this,

each one according to his matter –

whether regarding himself,

"to do kindness with the wretched and poor, that is his body, for it is considered like a stranger to him" ¹⁴¹,

beginning with the "alien god that is within you" ¹⁴²,

and all the more so charity in its simple sense with another.

And this will be a close preparation for the fulfillment of the prophecy in the

(today's)

haftorah of the second day of Rosh Hashanah –

"I have surely heard Ephraim bemoaning himself, etc.,

Is Ephraim a dear son to Me? Is he a delightful child? For whenever I speak of him, I remember him still; therefore My heart yearns for him; I will surely have mercy on him" ¹⁴³,

"and I will bring him out of the exile" ¹⁴⁴,

And "Ephraim" here refers to every Jew in the time of exile ¹⁴⁵,

who is called by the name Ephraim,

because of "for God has made me fruitful in the land of my affliction" ¹⁴⁶,

that "in the land of my affliction",

in the time of exile,

"God has made me fruitful",

a great increase,

until this becomes His name which they call him in the Holy Tongue.

Thus it is understood from this,

that the name "Ephraim"

(of every Jew in exile)

itself evokes the concept of "God has made me fruitful" –

and especially when one says "Is Ephraim a dear son to Me, etc." in the haftorah and prayer of Rosh Hashanah

(in the verses of remembrance)

in a synagogue and study hall,

and with a multitude of people,

and after the shofar blasts –

this further hastens and brings near the fulfillment of the reward in its simplicity of "God has made me fruitful in the land of my affliction" –

that every Jew is given the ability to add in his service,

until the ultimate perfection,

Beginning from the service of Rosh Hashanah "you shall surely set a king over you", "make Me king over you",

that "His kingship ¹⁴⁷ they accepted upon themselves willingly ¹⁴⁸,

on condition –

to continue this from Rosh Hashanah at the conclusion of Rosh Hashanah,

and throughout the entire year,

in every time and every place,

and in all details,

until in children, life, sustenance, prosperity, and in all of them prosperity.

Until the primary blessing –

that at the conclusion of this Rosh Hashanah will be the conclusion of the exile.

And especially through that which one fulfills the matters that are said in Havdalah

(at the conclusion of Rosh Hashanah),

"Who distinguishes between holy and profane" –

that one takes upon himself and fulfills in actuality the service of continuing from the holiness of Rosh Hashanah into the profane

(throughout the entire year),

so that it should be profane matters on the purity of the holy (),

until holiness itself.

And on the contrary –

since one transforms profane into holy,

this is in a manner of double for wisdom ¹⁴⁹.

In the example of the construction of the Tabernacle and the First, Second, and Third Temples –

it is specifically from matters of the mundane and discretionary things,

and from them specifically one makes the entire Tabernacle with all the vessels of the Tabernacle,

including even the Ark,

and also the Tablets of the Covenant

(the latter Tablets)

which are inside the Ark, which Moses hewed out

("Carve for yourself")

from "the sapphire quarry from within his tent" of Moses

(i.e., from Moses' property),

"and from there he quarried two stone tablets",

and afterwards it was "and I will write on the tablets etc.'" –

and through this the latter Tablets were formed,

which have the advantage of "double for wisdom".

And the complete revelation of this will be in the building of the Third Holy Temple,

in the true and complete redemption.

Therefore we will now conclude,

after the well-known melodies –

with the melody connected to the true and complete redemption,

as it descends in revelation into a dwelling place for Him, blessed be He, in the lower worlds in the Third Holy Temple –

the melody "He will build the Holy Temple speedily in our days".

Here is the place to also mention regarding the study of the lessons of Chitas;

and also regarding the matter that is stated in one discourse,

that at the conclusion of Rosh Hashanah the matter of "and Jacob went on his way" begins

[in some places it is stated that this begins at the conclusion of Shemini Atzeret;

and sometimes it is stated –

that this begins after Shabbat Bereishit;

and in one place it is stated that this begins at the conclusion of Yom Kippur;

and in one place it is stated that this begins at the conclusion of Rosh Hashanah],

And it can be said further –

that this begins immediately after Teki'at Shofar,

according to what was discussed above

(section yud),

that before Teki'at Shofar it is "the beginning of the year" lacking an aleph,

and immediately after Teki'at Shofar one inserts the aleph,

and "the end of the year" begins

(the initials aleph).

And as mentioned,

this begins immediately after Teki'at Shofar,

immediately after the great blast,

which alludes to "Sound the great shofar for our freedom",

in the true and complete redemption.

Amen, may it be His will,

speedily in our days, literally.

They sang a preparatory melody. The melody of the Alter Rebbe

(the fourth time –

first time).

Nie zhuritsy khlapetsy. He will build the Holy Temple.

Afterwards he recited the Grace After Meals. And he gave the challah and water to the venerable R. M.Y. shiy"a

(for the guests, may they live).

Afterwards –

Ma'ariv. Havdalah. And he distributed to each one from the cup of blessing.

After the conclusion of the distribution of the cup of blessing,

His Holy Honor, our Master, Teacher, and Rebbe, shlit"a, declared:

Let it be "and Jacob went on his way",

with great success,

to greet our righteous Mashiach,

speedily in our days, literally.

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