English translation — שיחת ש"פ נצבים וילך, כ"ה אלול ה'תשמ"ז.

In connection with this Shabbos, the Torah that was transmitted from the Rebbe, my father-in-law, the Rebbe, leader of our generation (and it was instructed to print and disseminate¹) is known: the Torah of the three fathers of Chassidus (the general and Chabad), the Baal Shem Tov, the Maggid, and the Alter Rebbe, and this is its wording: "The Alter Rebbe related: When I was in Mezritch, I heard from my teacher and rabbi, the holy Maggid, in the name of his teacher and rabbi, the Baal Shem Tov, may his soul be in Eden: The seventh month, which is the first month of the months of the year, the Holy One, blessed be He, Himself blesses it on Shabbos Mevarchim, which is the last Shabbos of the month of Elul, and with this power² Israel blesses the months eleven times a year." And he continues regarding what the blessing consists of: "It is written:³ 'You are standing today.' 'Today' refers to Rosh Hashanah⁴ which is the day of judgment, as it is said:⁵ 'And it was the day...' and the Targum renders: 'And it was the great day of judgment,'⁶ and 'You are standing' means enduring and standing, that is, they are vindicated in judgment. And on the Shabbos before Rosh Hashanah, which is the last Shabbos of the month of Elul, the portion of 'Atem Nitzavim'⁷ is read then, for this is the blessing of the Holy One, blessed be He, on Shabbos Mevarchim of the seventh month, which is the one who swears and satisfies with abundant goodness all of Israel for the entire year." From that which the Rebbe, my father-in-law, the Rebbe, is precise to mention all three presidents and with their title as president: "The Alter Rebbe... my teacher and rabbi, the holy Maggid, in the name of his teacher and rabbi, the Baal Shem Tov, may his soul be in Eden," it is understood that this Torah has a connection to the matter of the three presidents.

The explanation:

In this Torah, the general principle, the particular, and the general principle are emphasized. First comes the general principle:

It is the last Shabbos of the month of Elul, which blesses the seventh month,

the general month,

"the one who swears and satisfies with abundant goodness all of Israel for the entire year." Afterwards, the blessing is drawn down in particularity,

"with abundant goodness for all of Israel," an expansion

("Enlarge the place of your tent"⁹)

in all their spiritual matters and in their physical matters,

and especially primarily in physicality,

as explained in Likkutei Torah¹⁰ from the Hagahos Maimoniyos¹¹

(a book of the revealed aspect of Torah)

that the essence of the judgment on Rosh Hashanah is on physical matters

(a matter of the revealed aspect of Torah relative to spirituality),

and through that which all good is drawn down with expansion in particularity in physicality — this becomes the great general principle

(which is higher than the first general principle),

and through this it is drawn down,

it also brings about expansion in spirituality. For although in actuality, physicality is drawn down and descends from spirituality in the upper worlds,

but "the ultimate purpose of the descent of the worlds etc. is not for the sake of the upper worlds etc.,

rather the purpose is this lowly world"¹²,

because the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms.¹²

And therefore it can be said,

that through that which there is expansion in physicality — there is also drawn down expansion in spirituality and in the upper worlds.

The matter — like everything — is also reflected in halachah: The essence of the fulfillment of the mitzvos is — action in actual deed, the action is the main thing.¹³ As explained in Tanya,¹⁴ that if one intended the intentions and did not fulfill the mitzvah in actual deed — "he has not fulfilled his obligation." In addition, there must also be the intention of the mitzvah — for a mitzvah without intention is like a body without a soul,¹⁵ and it is simply understood that when a body has a soul, this adds to the body itself. For example, regarding the mitzvah of tefillin — to which the entire Torah is compared¹⁶ — the essence of the fulfillment of the mitzvah is in actual deed, but there must be the intention of subjugation of the mind and heart,¹⁷ to the extent that the intention is a part of the mitzvah.¹⁸ From this it is seen, that spirituality (the intention of the mitzvah) indeed contributes to physicality (the body of the mitzvah in actual deed), but the purpose of the spirituality and intentions etc. is to be drawn down into physicality, the fulfillment of the mitzvah in actual deed.

And just as this is in Torah and mitzvos — so too is this in the world. For He looked into the Torah and created the world¹⁹ — that in the order of the descent of the creation of the world, the upper worlds come first and then this lowly world, but the ultimate purpose of the descent of all the worlds is for the sake of this lowly world, as above. From this it is also understood regarding the blessing on this Shabbos — that it is drawn down first in generality, indeed from spirituality and then into physicality, but the intention is specifically the drawing down into the physicality of the world, and through this there comes expansion also in spirituality, in the upper worlds.

The concept of general, particular, and general is also emphasized in "You are standing today" (which constitutes the blessing of the Holy One, blessed be He on the Shabbat of blessing the seventh month): "You are standing today, all of you" — general. That all Jews stand in a manner of "all of you." Then the verse enumerates the ten categories of Jews²⁰ — particular. Then it states how all the particular categories become unified — "to pass into the covenant of Hashem your G-d"²¹, for the concept of the covenant effects a complete unity between those who make the covenant, in our case — between the Supreme One and Jews, which is the general that comes after the particulars, which becomes a great general, until a general that is incomparable to the particulars, until — above the entire category of general.

With this one will also understand the connection with the three fathers of Chassidus: The blessing of the Holy One, blessed be He on this Shabbat consists of "You are standing today" which refers to Rosh Hashanah — "This day is the beginning of Your works"²². The "birthday" of the world. And it was discussed above, that He looked into the Torah and created the world, that just as in the Torah one sees that it begins with a general, and then descends into particulars, until one arrives at the general after the particulars — so too is it drawn into the world: In the first moment of Maaseh Bereishis, the entirety of creation is a single point that was created from absolute nothingness. Then it descends into particulars. Then one arrives at the single point at the conclusion and completion of creation — the creation of Adam the First (as will be discussed): And in this one also sees the difference between the three fathers of Chassidus: The teaching of the Baal Shem Tov is known²³ that the coming into being of the world is in every single moment anew from absolute nothingness. This includes all matters in creation. The Maggid revealed the teaching of the Baal Shem Tov²⁴ in particulars, as one also sees in this matter (of coming into being in every moment) — that the Maggid said that time is a created thing²⁵, and like all created things — it (time) comes into being in every single moment anew. That is, the Maggid revealed and specified that the general concept of the Baal Shem Tov's teaching regarding coming into being in every single moment — is in particularity regarding time (and place — which is connected with time²⁶). And the Alter Rebbe — in addition to that which he drew down and explained (disseminated) the teaching of the Baal Shem Tov and the teaching of the Maggid — he also innovated, that this emerged in a manner of "they will be sustained"²⁷ from Me, in Chabad (Chochmah Binah Daas), from which the emotions etc. are born, and he (the Alter Rebbe) innovated that this (the teaching of the Baal Shem Tov and the Maggid) pertains to the entirety of Israel ("all of you") — the general after the particulars.

7. To add: The Alter Rebbe's essence was to make baalei teshuvah²⁸ (as discussed earlier²⁹). This is the essence of the month of Elul — the month of teshuvah, whose last Shabbat is the blessing of the seventh month with the blessing "Atem Nitzavim" — and this ("Atem Nitzavim hayom etc.") is the essence of teshuvah — as explained in Likkutei Torah on our parshah, and there (in Likkutei Torah) the essence (of the teshuvah of "Atem Nitzavim") is explained first "in a general way," then "in a particular way." And through "Atem Nitzavim," Jews are in a state of "nitzav melech,"³⁰ until "le'avrecha bivrit Hashem Elokecha," so that they become one thing with the King of kings of kings, the Holy One, blessed be He, and especially "man malchei rabbanan,"³¹ and "amar malka akar tura"³² — which also applies to the service of teshuvah, that he is "akar tura," the evil inclination that appears to him as a mountain.³³ Until teshuvah sheleimah — which accomplishes "akar tura": he does not nullify and grind the mountain (the evil inclination), but rather uproots it and places it in its proper place³⁴ — the service of intentional sins becoming for him like merits,³⁵ as we find in the Torah of Rabbi Meir, that instead of "tov me'od" it stood "tov mavet,"³⁶ because in the Torah of Rabbi Meir — who would illuminate all matters³⁷ — the "tov me'od" within "mavet" shone openly. And this service (teshuvah — "amar malka akar tura") applies to all Jews, even to tzaddikim (in whom the evil inclination appears as a mountain) — as is known that the perfection of the service of tzaddikim is "latava tzaddikaya betiyuvta,"³⁸ because from the level of "malka" — "man demachvei kamei malka etc.,"³⁹ meaning that even if the service is perfect, there must still be the essence of teshuvah, in order to achieve utter self-nullification, which is required regarding the King. Therefore, we see in any case that even among tzaddikim there is an element of deficiency that must be completed through the service of teshuvah — as it is written "vatachaseihu me'at me'Elokim"⁴⁰ regarding Adam HaRishon⁴¹ (even before the sin) and Moshe Rabbeinu,⁴² "the chosen of all mankind,"⁴³ because although in Adam HaRishon there was the ultimate perfection of "eleh toldot hashamayim veha'aretz behibare'am"⁴⁴ (and likewise in Moshe Rabbeinu) — nevertheless, regarding the King, there was still a state of "vatachaseihu" relative to the King. As the midrash says,⁴⁵ that the level of "eleh⁴⁶ toldot Peretz" — "toldot malei" is written — is higher than the "toldot malei" of "eleh toldot hashamayim veha'aretz behibare'am," because "toldot hashamayim veha'aretz behibare'am" is still a reality and boundary, and to achieve ultimate perfection there must be "Peretz," a breaking of all boundaries.

8. In practical terms: Already beginning from Rosh Chodesh Elul, a good writing and sealing is drawn down for every Jew, and all the more so after Chai Elul, which draws vitality into Elul, and all the more so on this Shabbat of Parshas Atem Nitzavim, when the Almighty blesses the seventh month. And through this power, Jews bless all the months of the year, and all the more so on Rosh Hashanah, when they prevail in judgment. And all these matters are drawn down simply — into a good and sweet year, spiritually, and primarily physically — spiritually and physically together, and physically and spiritually together, until the primary and true good — the true and complete redemption through Moshiach Tzidkeinu, and not a single Jew remains in exile, and all Jews stand in the manner of "Atem nitzavim hayom kulchem lifnei Hashem Elokeichem etc. le'avrecha bivrit Hashem Elokeichem," through which one becomes united with the Almighty, until Yisrael and the Holy One, blessed be He, are entirely one,⁴⁷ and it will not be delayed even for a moment.⁴⁸ And it will be a year of redemption, still standing in this year, especially on this Shabbat when the Almighty Himself blesses the coming month and the new year, the last Shabbat of the month of Elul — in the Torah and empowerment of the three fathers of Chassidus, and the Nasi of our generation (who transmitted the Torah). And the Almighty blesses each one with great and extraordinary success in physical matters, and great and extraordinary success in spiritual matters, and great and extraordinary success in the true and complete redemption through Moshiach Tzidkeinu, and in the light of the King's face, life,⁴⁹ in the manner of "Atem nitzavim hayom," "nitzav melech," and "ve'olach etchem komemiyut,"⁵⁰ and below ten handbreadths, and it will not be delayed even for a moment,⁵¹ and speedily in our days, literally.

Since this Shabbat draws down a most general matter (the blessing for all the days of the year, more than the blessing of each Shabbat which is only for all the days of the week) — it is understood that the service of a Jew on this Shabbat must also be in a most general manner. On the other hand — the service must also descend into details. As already discussed, and it is written and printed⁵¹ — that the service of the month of Elul consists of making a spiritual accounting for the past year, with the intent to correct and complete it (to supplement), both to complete it simply (filling the lack), and to complete it in the sense of perfection (that it should be as it ought to be), and additionally this is also a preparation for the coming year. And in particular — the service hinted at in the acronym of "Elul"⁵²: the three pillars upon which the world stands (also the microcosm, man⁵³) — Torah, service, and acts of kindness⁵⁴, in a manner of permanence, and particularly permanence in the soul, and permeated with the service of teshuvah, which makes the deeds (in the three lines) into "good and luminous deeds" (as explained elsewhere⁵⁵ in explanation of the Sages' phrase⁵⁶ "teshuvah and good deeds"), and the matter of redemption — the perfection of service. And when one stands in the last Shabbat of the month of Elul, a most general Shabbat, from which a blessing is drawn for all the days of the year — it is understood that the spiritual accounting that must then be made is in a most elevated manner, because this is an accounting that pertains to an entire year. The soul-searching done from the perspective of details is also an important thing; but it is much stronger when it is connected to a general time, pertaining to the entire year.

In this soul-searching on this Shabbat (in a general manner, pertaining to all the days of the year), there is an additional element due to the special determination of this Shabbat (which blesses all the days of the year) in this year — on the twenty-fifth of Elul, on which the world was created⁵⁷. With an introduction: The question⁵⁸ brought in Chassidus⁵⁹ is known — why was Rosh Hashanah established on the sixth day of Creation, and not on the twenty-fifth of Elul when the world was created. And it is explained that on Rosh Hashanah the completion of creation occurred through the creation of Adam, who completed creation by calling out to creation "Come, let us bow down and kneel, let us bless before Hashem our Maker"⁶⁰. As we see in human nature — that one's primary pleasure and satisfaction is specifically at the completion and perfection of the work. Similarly, so to speak, regarding the Above, that specifically at the completion of creation it says "and behold it was very good"⁶¹ (more than "good" simply in the other six days of Creation). A question in Torah, however, is also Torah. That is, that the twenty-fifth of Elul possesses a wondrous advantage even relative to Rosh Hashanah (which is why the question arises why Rosh Hashanah was not established on the twenty-fifth of Elul). And this advantage is revealed and emphasized when one stands on the twenty-fifth of Elul, for then the day "reminds" of what is due to it — because then it is the "gate" through which all the other days of the year ascend.

The explanation of this—the wondrous elevation of 25 Elul—is as follows: 25 Elul is the day on which the entire world and everything within it was created (⁶²), including also the creation of time (as above). That is, this day is the most all-inclusive day—it includes within itself (not only a complete year, but) the entire order of times from the beginning of all generations until the end of all generations, and the entire order of evolution and all of creation (including that which was created on the sixth day)! Moreover: specifically on this day occurred the matter of "bara"—creation ex nihilo (⁶³), whereas on the subsequent days the Creator gave the created beings their form (in the broad sense of form) and perfected (⁶³) each created being on its designated day. In the matter of creation ex nihilo, the exclusive power of the Creator is expressed, for only He "has the power and ability to create something from nothing," since "He has no cause that preceded Him, Heaven forbid, etc." (⁶⁴). It is therefore understood that the accounting of the soul made on such a day is incomparably stronger than on other days, because it touches and pertains to all of creation and the entire order of times. One must also make an accounting of the soul in a particular day and time. And especially since every particular in time is connected to and a continuation of all other parts of time (for all times come from a single point that was created at the beginning of creation), therefore one can make an accounting, complete, and repent for the past, and prepare for the future; this does not compare to the power one has for this on the day of 25 Elul, when the entire world and the point of time that includes all times were created.

The explanation of this—in more detail; and also the special connection to the year of Shemittah and the year of Hakhel: And the matter in the service of Hashem every day—was transferred in the general letter of Motzaei Shabbat Kodesh Netzavim-Vayelech, 25 Elul (and printed at the end of the notes). And below come completions that were not included in the general letter. [Regarding the general distinction between the two matters of multiplicity and unity—he added]: These two matters also exist in Torah: On one side, Torah in itself includes a multiplicity of details ad infinitum, even to “explain well” in seventy languages. And at the time of the giving of the Torah (the Ten Commandments), the giving of the Torah came—the entire Torah was given, as the Gemara⁶⁵ learns from that which it says “from this side and from that side they were written,” that in the Ten Commandments which were written on the tablets, the entire Written Torah and Oral Torah were included, even what a veteran student will innovate in the future.⁶⁷ And this matter is relevant to such an extent—that because of this, the Omnipresent made a miracle, that the tablets should be “from this side and from that side they were written.” For seemingly: the Holy One, blessed be He, does not perform a miracle for no reason⁶⁸—why did it need to be “from this side and from that side they were written,” could Torah not have been given without immediately including all these details that would come later? Nevertheless, we see that it is relevant that from the outset Torah should be given in a manner that it includes within itself all the multiplicity of details that will later be revealed. And this also comes out in practical halachah—that every Jew is obligated to learn the entire Torah with all the details therein, even obligated in “to add to it,”⁶⁹ to innovate in Torah and reveal additional details and details of details. And this is a matter that stands not only in the Zohar, but also in halachah—as the Alter Rebbe rules in his Hilchos Talmud Torah⁷⁰ (a book of halachah in the revealed aspect of Torah), that every Jew must innovate in Torah. And one who does not do so—this is a most severe matter, exactly as if he does not utilize every free moment of his for learning Torah, and in this era—there is no restriction of the immersion of Ezra,⁷¹ as explained also in Likkutei Torah.⁷²] And likewise regarding the fulfillment of the commandments—every Jew must fulfill all 613 commandments, in this incarnation or in another incarnation.⁷³ [To the extent that even the commandments that apply only to individuals, like commandments connected with a king⁷⁴—the explanation of this is (not that one is exempt from them, but) that the king fulfills them on behalf of everyone, similar to a commandment that one fulfills through an agent]. On the other hand, the purpose of the entire Torah and commandments—is one point—“and Hashem commanded us to do all these statutes, to fear Hashem,”⁷⁵ the matter of accepting the yoke of the kingdom of heaven—one point (as discussed above regarding Hakhel).

[In explanation of the concept that Shemittah is a revelation of G‑dliness in the private "field" and "vineyard" of each individual Jew, he added:] Even though people in general are different from one another, for "their opinions are not alike, their faces are not alike"⁷⁶ — nevertheless, we see that in this one must arrive at contemplation of the division, because in general the human face is similar in every healthy person: each one has in his head the power of sight in the eyes, the power of hearing in the ears, smell in the nose, and the power of speech in the mouth [corresponding to the four letters of the Name Havayah⁷⁷, as discussed many times]; however, in "your field" and "your vineyard" — one sees in the most prominent manner the division between people, for each one finds himself "under his vine and under his fig tree," separated from the field and vineyard of another person. And this division also affects Halachah — because if the division is not recognized, then all the laws of trespassing fall away, and likewise those of terumot and ma'asrot, and in our context — of Shemittah. For in a field that is ownerless there is no obligation of Shemittah⁷⁸; the mitzvah of Shemittah applies specifically to "your field" and "your vineyard," in a private field that belongs to a private individual. Moreover — the primary service of man is specifically connected with land and earth: Man in general was created "to serve his Maker." For a Jew, it comes to this: that he must also fulfill the desire of the Holy One, blessed be He, to have for Himself a dwelling place in the lower realms. We see that the Almighty has ingrained — that the primary work and labor of man (to earn a livelihood, etc.) is on dry land. [There are also merchants who travel by sea for their livelihood — but the Gemara says⁷⁹ that they have no rest until they come to dry land, for that is their primary place, and therefore "those who go down to the sea" recite the blessing of HaGomel⁸⁰.] And therefore Eretz Yisrael — where one is obligated in the mitzvot of Shemittah — is specifically a land of dry land. And there too there are rivers and seven seas, but the main area is a settled place on dry land. From this it is understood that the primary service of making a dwelling place in the lower realms consists of work and labor of the land — where the differences between Jews are openly discerned. And even though in the Shemittah year one does not work in the field — it nevertheless remains "your field." And also in a Shemittah year, the meaning is not that he performs no private labors, or that he fasts and refrains from eating and drinking, etc.; on the contrary — since he is freed from work in the field, he does more in the work of the home; since he has more free time from physical labor in the field — he occupies himself more with his spiritual matters.⁸¹

[Regarding Hakhel, the revelation of unity and a single point — that all are nullified to the king, and the main thing is "to prepare their hearts and incline their ears to hear with awe and fear... like the day it was given at Sinai... with great and intense intention... and one should see oneself as if he was just now commanded and hears it from the mouth of the Almighty" — he added:] That also in this we see the unity in a single point in Hakhel — for specifically at the Giving of the Torah at Sinai there was a complete nullification and unification of all Jews, which was not present afterwards — neither during the forty days on the mountain. For even though Moshe then also studied Torah from the mouth of the Holy One, blessed be He, "Scripture by day and Mishnah by night,"⁸² nevertheless, his comprehension was then more his own, and the nullification was not as it was at the time of the Giving of the Torah itself. And in the language of Chassidus⁸³ — that the Giving of the Torah was only once, a single point that will never again be. Even when one studies Torah every day, which must be "with awe and fear, trembling and sweat" as at the Giving of the Torah⁸⁴ — it nevertheless does not reach the actual Giving of the Torah. And at Hakhel, there is opened (a semblance of) that concept as it was at the Giving of the Torah — "like the day it was given at Sinai, etc."

[In explaining the difference between 25 Elul and Rosh Hashanah — that 25 Elul indicates the greatness of G‑dliness in the multitude of creations, and Rosh Hashanah indicates unity and a single point, etc. — he added]: In particular, both matters are included one within the other: Also the multitude of creations on 25 Elul begins from a single point: the coming into being of the world in the potential of the Essence, and afterwards it is divided into details. And likewise also in the general and single point of Rosh Hashanah there is the matter of multitude — because on Rosh Hashanah all things return to their original state⁸⁵, and they are brought into being with all the details therein (similar to the creation on 25 Elul). And likewise also in the year of Shemittah (multitude) and the year of Hakhel (unity) in particular both matters are present: the intention of the mitzvah of Shemittah is in general a single point — that it should be heard that "the entire earth is Mine," and this is drawn down into details. And likewise also in the single point of Hakhel — there are also details: the "to fear Hashem" (acceptance of the yoke) comes specifically through a particular reading in the Torah, which consists of divisions — ta'amim, nekudot, otiot (acronym "Tana"⁸⁶) etc. And likewise also in the two matters in the service of each day (at the beginning of the day and at the end of the day) — both matters (of a single point and a multitude) are present: Also at the beginning of the day, when the multitude of details is primarily heard, one begins with "Modeh ani lefanecha," which is a general acceptance of the yoke, "I" in general (not only one's head or heart etc., but the entire person) "give thanks before You," and afterwards it descends into details. And likewise at the conclusion of the day⁸⁷ — in the recitation of "Beyadecha afkid ruchi"⁸⁸, it is also connected in particular with a particular contemplation and a summary of the service of the day⁸⁹.

16. After a wonderful lesson in the matter of Shemittah and Hakhel in the present time: Even though Shemittah and, all the more so, Hakhel were primarily during the time when the Holy Temple was standing, and in the present time Shemittah is only practiced in Eretz Yisrael⁹⁰ — it is understood that since all matters in the Torah are eternal, so too the spiritual lesson from this is applicable even today, even outside the Land. And on the contrary — now there is an advantage in this even compared to the time of the Holy Temple. With an introduction: It is explained in Chassidus⁹¹ that accepting the yoke is easier for a simple person than for an intellectual, because intellect conceals the acceptance of the yoke. A parable: it is easier to put the heel of the foot into hot water than the head. Also an intellectual has acceptance of the yoke, for every Jew is one who accepts the yoke⁹², but with him it is one detail and power among other details and powers. And therefore a contradiction can arise between his acceptance of the yoke and his intellect — because both are details for him. Not so with a simple person, in whom intellect is not so luminous — his acceptance of the yoke takes hold of him entirely. And likewise is the difference in generations, that acceptance of the yoke is easier in the heels of Mashiach than in the time when the Holy Temple was standing — because the revelations of the Holy Temple could conceal the acceptance of the yoke. And likewise regarding the intention and purpose of the service — that it should affect the person — in the time when the Holy Temple was standing, it could have been that, due to the revelations at that time, one would not feel so much the spiritual aspect in the service, as it affects the person, etc. For example⁹³: The main aspect of the service of offerings consists in the person feeling as if he is offering his animal soul to the Most High⁹⁴, and that he should repent "so that he does not do it again"⁹⁵ and "so that he does not return again to folly"⁹⁶, and the offering is an atonement for him. And therefore he must imagine that all these things that are done with the animal should have been done with him (only in His kindness, may He be blessed, was it transferred to the animal)⁹⁷. However, at the time when offerings are brought physically on the physical altar in the Holy Temple, it could have been that he would forget that it means him — because he brings a fat ox (from "all fat is for Hashem"⁹⁸) or a sheep, and the priests offer it (not he himself), and fifteen people are involved with it, with all the commotion of the offering of the sacrifices — it could be that one would need to prod him many times so that he knows that it means him, because he might think that he has already fulfilled everything, since he brought the animal or the lamb, etc., and in practice he himself might remain an animal or a lamb! Not so in the time of exile — when one does not bring offerings physically, neither an ox, nor a sheep, nor even a tenth of an ephah, only prayers were instituted in place of offerings⁹⁹ — he has no choice and must from the outset perform the service primarily within himself in the soul spiritually, and feel "know before Whom you stand"¹⁰⁰, because besides this there is no other service. And furthermore — he must pray himself, and this is not done by the priests in their service, the Levites on their platform, and the Israelites at their post, rather every Jew must pray himself, and feel "know before Whom you stand." That is, specifically because of the great revelations in the Holy Temple and the fact that they offered physical offerings at that time — there could have been a service in which one would not feel so much the spiritual content within it and how it touches the person himself. Not so in the time of exile — when no offerings are brought, and one does not see Divinity openly, and on the contrary — one gets up in the morning and sees a world, and first of all — one drinks tea; without this it does not work — he must first of all drink tea, and only afterwards stand to pray, because specifically then he can pray properly. And known is the story¹⁰¹ of the Tzemach Tzedek and his daughter-in-law, the Rebbetzin of the Rebbe Maharash — that the doctor told her that she must eat something immediately upon waking in the morning. She had to obey the doctor, so she thought that she would pray quickly (the preparations for prayer or the prayer itself) in order to be able to eat something right away. The Tzemach Tzedek told her: It is better to eat for the sake of praying, than to pray for the sake of eating. That is, the eating becomes a preparation for the prayer — so that one can pray better. And the matter in this: Both prayer and eating are a matter of war. Prayer — as it is said "in my supplication and my plea"¹⁰³, eating — "bread¹⁰⁴... a term of war, as it is said¹⁰⁵ 'bread on the edge of the sword he shall eat'". And therefore eating is a preparation for prayer — because through the refinement and war during the time of eating, one gains more strength for the war during prayer. And regarding our matter — we see that in the time of exile one does not receive such revelations as in the time of the Temple, to the point that sometimes one must even eat before praying. Nevertheless — specifically then there is no choice and the service must be a service of the soul, which comes from the person, unlike in the time of the Temple when this had to be instilled.

This also explains the advantage of the mitzvos of Shemittah and Hakhel in the present era: In the time of the Beis HaMikdash, it could have been that one would need to struggle with a Jew to get him to hear the intent and purpose of the mitzvos of Shemittah and Hakhel — as this needed to be grasped by him, specifically because of the revelations that were present then: In the fulfillment of the mitzvah of Shemittah — where one rested from work in the simple sense after working for six years. To the point that it could even be that this would bother him: He worked for six years, and now animals come and eat his fruits! And similarly regarding the mitzvah of Hakhel — that they gathered together in the Beis HaMikdash to hear the reading of the king. These matters could even hinder him from fully hearing the intent of these mitzvos — that this means that he should surrender all his affairs to the Most High, "for all the earth is Mine"¹⁰⁶ (Shemittah), and to have acceptance of the yoke of the king, "to fear Hashem your G-d" (Hakhel). However, in the present era — when we do not have these matters in a physical sense — it is easier to perceive the spiritual service within them, as this pertains to the Jew himself in his service. To the point that one has no choice in this (because aside from the spiritual aspect, one does not have the mitzvos): Both regarding Shemittah, that he should perceive how all the details of his life are "for all the earth is Mine." For example: When he sits on his bench, even not just simply, but in order to study Torah — he perceives that this is a bench of the Most High. Because the Most High (Who has no cause, G-d forbid) created it, and creates it anew every single moment from absolute nothingness, and this very moment that he sits on it — the Most High created it anew! And similarly regarding every single detail of his life — he perceives that it comes from the Most High, and it becomes a dwelling place for Hashem. "And they shall make Me a sanctuary and I will dwell in their midst"¹⁰⁷. And also regarding the mitzvah of Hakhel — that he should have acceptance of the yoke and self-nullification to the Most High, "to fear Hashem." And to add, from the words of the Abarbanel¹⁰⁸ that the mitzvah of Hakhel also exists (spiritually) in the present era — "From here the custom remains in our days that on the eighth day, the last day of the festival of Assembly, called Simchas Torah, on that day we complete the Torah, and the greatest of the congregation reads and concludes it, and he himself reads without a translator the portion of Vezos HaBerachah, in imitation of the act of the king in that holy time."

After all this, the addition that comes in the accounting of the soul on this Shabbos is understood — because it is also the twenty-fifth of Elul — a general day of concealment, which includes all of Maaseh Bereishis (the revelation of G-dliness in the many details of creation), and it blesses Rosh Hashanah (unity and a single point), and particularly in a Shemittah year (similar to the concept of the twenty-fifth of Elul) and a preparation for the year of Hakhel (similar to the concept of Rosh Hashanah). And through all this, we hasten even more the true and complete redemption, when we will fulfill the mitzvos of Shemittah and Hakhel also in a physical sense. Simply and practically — because although there is an advantage in fulfilling these mitzvos spiritually in the present era (as above), nevertheless, the ultimate perfection is specifically when this is expressed also in a physical sense, for the Holy One, blessed be He, desired to have for Himself a dwelling place in the lower realms, in actual deed. And from the greatest joy — as discussed above¹⁰⁹ regarding the concept of "Gladden the beloved companions"¹¹⁰, that serving Hashem with joy ("you shall serve Hashem your G-d with joy and goodness of heart"¹¹¹) is even higher than the simple reward, and higher than the very deed itself. And this can also be connected with today's Haftarah — which begins "I will greatly rejoice"¹¹². For although the content of the Haftarah is about Rosh Hashanah, it begins with the concept of joy — "I will greatly rejoice," similar to "Gladden the beloved companions," and specifically afterwards it says that this is concealed in a manner of "rejoice with trembling"¹¹³. And all this — speedily in our days, literally, in a manner of "I will hasten it," and we will merit to hear and see the reading of the Torah by the king on the upcoming festival of Sukkos, and with joy and goodness of heart, and not even for a moment¹¹⁴.

Maamar (in the manner of a sicha)

Discourse beginning "Atem Nitzavim Hayom."

It is also customary to study a verse from the weekly Torah portion together with Rashi's commentary, a topic from the Tatte's notes on the Zohar of our parshah, a topic from Pirkei Avos, and a topic from the daily Rambam study, according to the custom that has spread and is spreading to study a daily portion of Rambam. Regarding Rashi in our parshah — Parshas Nitzavim and Vayeilech — one must also derive a lesson from these parshiyos and their connection together. And in particular, regarding the connection of Nitzavim and Vayeilech, one finds a novelty that does not exist in other connected parshiyos, as was discussed at length previously and has already been printed with references, etc.¹¹⁵): Regarding Parshas Nitzavim and Vayeilech, the RaSaG writes¹¹⁶) "And among them (the 53 parshiyos of the Torah) is a parshah that is divided into two and is called by two Shabbosos if necessary, and it is 'Atem Nitzavim' which is divided into 'Vayeilech Moshe'." From the precise wording "a parshah that is divided into two" (not as he says regarding other sedarim that are connected), it is proven that Nitzavim and Vayeilech are essentially one sedrah, only sometimes it is divided into two. And based on this, they explain¹¹⁷) a perplexing matter in the Zohar: In the Zohar it states¹¹⁸) that there are 53 sedarim d'Oraisa. They ask — but in practice there are 54 parshiyos? One of the explanations for this is that Parshas Nitzavim and Vayeilech are essentially one sedrah (only sometimes it is divided). As the Tur¹¹⁹) also brings down the sign "Pesas Bag HaMelech"¹²⁰), that when "BeG HaMelech (then it is) Pas Vayeilech", when Rosh HaShanah ("HaMelech"¹²¹)) falls on the second or third day of the week, then it is "Pas Vayeilech, meaning from the term¹²²) 'Pitos osah Pisim' that they divide Nitzavim and Vayeilech into two"¹²³). And one must examine and contemplate in a manner of depth which lessons can be derived from Nitzavim and Vayeilech, and their connection together) we will dwell on what was raised regarding a matter connected to the mitzvah of Hakhel in our parshah: On the verse¹²⁴) "Assemble the men, the women, and the children," Rashi explains: "The men — to learn," "The women — to hear," "The children — why did they come? To give reward to those who brought them." A question was asked: Why does Rashi add regarding the children the words "why did they come" — it would have been perfectly fine if it had said "and the children to give etc." (just as it says "the men to learn and the women to hear"), not in the form of a question?

Regarding the Tatte's notes on the Zohar in our parshah — one must derive from this a ... See BeAvdon Hashem. And regarding this, we will also dwell on a matter in today's chapter — chapter six. And as will be explained below.

Here is the place to continue what was discussed last Shabbos¹²⁵) regarding the discussion, that when one studies two chapters in Pirkei Avos, whether one should say the Mishnah "All of Israel etc." and "Rabbi Chananya ben Akashya etc." also between the two chapters (in addition to what is said before and after the chapters). One wanted to offer a rationale, based on the custom during Mussaf of Chol HaMoed Sukkos to say "and their meal-offerings and their libations etc." also between "And on the second day" and "And on the third day" (on the first day of Chol HaMoed), in addition to what is said also after "And on the third day." This is indeed a "flash of insight," but it is not comparable to our case: In the Mussaf prayer, one recites the sacrifices in detail because of "And we will render [for] the bulls [of] our lips"¹²⁶). And since on "the second day" the sacrifices were offered together with "their meal-offerings and their libations," therefore one must say it. However, according to the texts where one does not recite the sacrifices in detail, one also need not say "their meal-offerings and their libations"; but according to our custom that one recites the sacrifices in detail, one must also say "their meal-offerings and their libations." Not so regarding Pirkei Avos, there is no necessity to say "All of Israel etc." and "R' Chananya ben Akashya etc." also between the two chapters.

In order to understand this clarification, one does not need to come to "from afar his bread will come"¹²⁷; rather, one can understand it based on the reason why we say in general "all of Israel etc." and "R. Chananiah etc." In the books, little is discussed about this. And the only reason that I found (at least from the places I have seen) for why we say "all of Israel etc." is¹²⁸: All Jews recite Pirkei Avot. Among them are also simple people and ignoramuses who cannot study. They can become very downcast about themselves, that they do not understand what they are saying (even though this is the Oral Torah, where one is obligated to understand what one learns¹²⁹), when everyone around them does understand. And especially when there is one who considers himself a great wicked person and a "nature-knower". Because he has studied the entire Torah together with its explanation, and therefore it is not fitting for him to sit next to an ignoramus. And all the more so, it is not fitting for him to sit next to an "ignoramus" at a gathering, and when that one says to him "L'Chaim" he should answer him "L'Chaim u'Livrachah"! And he argues—that his honor bothers him, the honor of the Torah bothers him! Since he has studied so much Torah—he is like a "Holy Ark", his body is an ark that contains a Torah scroll—he cannot tolerate that one should conduct himself with him in a disrespectful manner! Consequently, the "ignoramus" can become very downcast about himself—that he does not understand what he says in Pirkei Avot. Therefore, we precede Pirkei Avot with the Mishnah "All of Israel have a share in the World to Come"—so that he has nothing to be downcast about, because "all of Israel"—without exception, including him—"have a share in the World to Come". And we add the proof from the verse "as it is said 'And Your people are all righteous; they shall inherit the land forever, the branch of My planting, the work of My hands, in which I take pride'", the Almighty says that every Jew is "the work of My hands, in which I take pride", He takes pride in him. Consequently—when someone says to this Jew, you are an "ignoramus", you have no place in my four cubits, and what does it mean that you will say to me (him) "L'Chaim" and he will have to answer "L'Chaim u'Livrachah"—he answers him: The Almighty said that He takes pride in me. Therefore, if you have a complaint—go to the Almighty and ask Him why He takes pride in me!... For the simple person, it is enough that the Almighty takes pride. Why He takes pride—he does not know, but in practice He takes pride in him. And as for the honor of the Torah—one can rely that the Almighty will take care of the honor of the Torah. And furthermore: If you had not been so meticulous, with the most meticulous of the meticulous, regarding your honor, so that every small thing touches your existence—then initially there would have been no offense! According to this reason (regarding the recitation of "all of Israel etc.") one can also explain a reason for why we say "R. Chananiah ben Akashia says etc." (and even though I have not found this explicitly, however "the bashful one does not learn"¹³⁰, and intellect was given so that one should use it to its fullest. And all the more so with a fortiori reasoning: if one uses one's own intellect regarding physical matters, all the more so regarding matters of Torah): Since all Jews recite "Pirkei Avot"—one might think, what connection does he have to "matters of piety"? Does a person not know in his soul that he has many things in Torah (according to law) that he needs to learn? Therefore we say "R. Chananiah ben Akashia says: The Holy One, blessed be He, wished to merit Israel; therefore He gave them abundant Torah and mitzvot, as it is said¹³¹ 'Hashem desired for the sake of His righteousness to magnify the Torah and make it glorious'"¹³²: Since "the Holy One, blessed be He, wished to merit Israel" He gave them an abundance of Torah and mitzvot, including "matters of piety". And if he has other matters in Torah that he still needs to learn—the verse says "to magnify the Torah and make it glorious", that the Almighty wants Torah to be in a manner of "magnify" in quantity and "make it glorious" in quality.

Based on these reasons (for saying "Kol Yisrael etc." and "Rachav etc."), it is understandable that it is sufficient to say "Kol Yisrael etc." and "Rachav etc." once (before and after the chapter), and one does not need to say it also between the chapters. However, regarding the recitation of Pirkei Avot this week (Chapters Five and Six) - where Chapter Five consists of Mishnayot and Chapter Six consists of Beraitot (even though "the Sages taught in the language of the Mishnah") - there is room to say that one should make a break between Chapter Five and Chapter Six, in order to distinguish between a chapter of Mishnayot and Beraitot. And even though one could seemingly ask: Why is it necessary to distinguish between them (between Mishnayot and Beraitot) - were not both given from the Almighty? And as the "sharp Chabadniks" argued regarding those who differentiate between Chassidic discourses - which Nasi said the discourse and which a different discourse etc. And they argued about this, that such a person is a "separatist" (in the term used recently), and one says: You - with the title they called you - why do you differentiate between one discourse and another, both are "words of the living God"? Even the revealed part of Torah is also the Torah of Hashem, all the more so the inner dimension of Torah - which is called "words of the living God". And as explained in Iggeret HaKodesh ¹³³) that "there is no difficulty etc. and no dispute etc." ¹³⁴) And although we find by the middle Rebbe the language "v'd"l" and the like ¹³⁵) - he himself wrote it etc.], so what place is there to separate between one discourse and another? Nevertheless, we see the conduct of my revered father-in-law, the Rebbe, that he was precise about who said which discourse ¹³⁶), and moreover - he was precise also about in what circumstance and situation it was. And this was not actually his innovation - rather we also see in the Gemara that one is precise to say a thing "in the name of the one who said it". And "Rabbi Meir was precise about names" ¹³⁷) etc. And so too in our matter - it is relevant to know the difference between Mishnayot and Beraitot. And especially since this is also relevant to halachah - regarding one who betroths a woman "on condition that I know how to recite, he must know the Mishnah" ¹³⁸).

Incidentally: In the Gemara in Bava Metzia we find the question "What is the difference between them?", "What is the practical difference?" and the like. The question arises: Seemingly, every matter is a practical difference in actuality - in a case of one who vows on condition of such and such. But from the fact that despite the general practical difference, the Gemara asks "What is the difference between them?" - it is understandable that the Gemara wants not only a practical difference and a general difference, but also in detail.

Returning to our matter - it follows that it is relevant to distinguish between Chapter Five and Chapter Six. It is understood that there is no place to distinguish between them by announcing "up to here is Mishnayot and now begins Beraitot" - because at the beginning of Chapter Six it is emphasized "the Sages taught in the language of the Mishnah", so what place is there to announce that they are Beraitot? The best way to distinguish between the two chapters is by saying between them "Rachav etc." and "Kol Yisrael etc.". And in order not to make a distinction - it is logical that one should do so also on the other Shabbatot when one studies two chapters. And especially since the division of the chapters is relevant to halachah - regarding who is earlier and who is later etc.

And may it be His will that the clarification in this matter - like other clarifications in Torah - should further hasten the true and complete redemption through our righteous Mashiach. And it will be (as the conclusion of Chapter Six) "Hashem will reign forever and ever" ¹³⁹) in revelation down here in this world - the revelation of the "Ten Utterances (with which) the world was created" (as the beginning of Chapter Five). And simply - that one sees openly in every created being the Divine utterance that gives it life, as it is written ¹⁴⁰) "And the glory of Hashem shall be revealed, and all flesh together shall see that the mouth of Hashem has spoken", one sees openly how "everything that the Holy One, blessed be He, created in His world, He created only for His glory". Based on this, the connection between the two chapters (the beginning of Chapter Five and the conclusion of Chapter Six) is understood, and the connection with the verse "Hashem will reign forever and ever". In the true and complete redemption through our righteous Mashiach, and it will be "Hashem will reign forever and ever".

After we have mentioned matters of the Written Torah and Rashi's commentary on the Torah, and the Oral Torah - Pirkei Avot and the daily study of Rambam, and the notes and remarks (with an aleph) of the father on the Zohar - this is the appropriate place for those who have provided drink for the sake of the institutions of Torah, prayer, and charity to come up and say "L'chaim", and then to announce and invite all those present. And may it be His will that this be a close preparation for the future synagogues and study halls in the diaspora that will be established in the Holy Land¹⁴¹, since they are a "miniature Sanctuary"¹⁴², where the command "Make for Me a Sanctuary and I will dwell in their midst" is fulfilled, "in their midst" is not said but rather "in their midst", within each and every one¹⁴³, in the true and complete redemption through our righteous Moshiach.

The explanation in Rashi: Simply, one could say that the "typesetter" made a mistake, and in truth there should be only one "opening phrase", "The men - to learn, the women - to hear, and the infants - why did they come - to give reward to those who brought them" (and not in three separate headings). But according to this, the question becomes even stronger - why does Rashi change and add specifically by the infants the question "why did they come". One will understand the explanation of this - by first introducing another "sharp question" - which was not raised. And as discussed many times, one specifically focuses on superficial matters that jump out at the eyes. For example: Rashi brings two interpretations - one asks why he brings two interpretations. Rashi says something in the name of his sayer - one asks why he says it in the name of his sayer. And so forth. What one truly needs to ask also these questions - but one must also consider perhaps there is another question in the content of the matter, as follows]: Why does Rashi explain that the infants came "in order to give reward to those who brought them" - when the subsequent verse itself apparently warns that "and their children who do not know shall hear and learn to fear Hashem your God"¹⁴⁴?! Also: we have a command that "you shall teach them diligently to your children"¹⁴⁵, even if they do not yet understand - why does Rashi say "the infants why did they come in order to give reward to those who brought them" - apparently it is simply understood why the infants came, in order to fulfill "you shall teach them diligently to your children"?!

The explanation of all this: The commandment of Hakhel is not for the father to educate his son, but rather a commandment upon the assembler that he should gather together men, women, and infants on the festival of Sukkot in the Holy Temple. And regarding the assembler, there is no obligation of "you shall teach them diligently to your children" regarding other children (not his own). And based on this, the question arises: Since the commandment of Hakhel is not the matter of the commandment of education - "why did the infants come". And to this Rashi answers, that this is "in order to give reward to those who brought them" - in order to add encouragement to the adults through the fact that they also bring infants. One cannot say that "why did the infants come" is addressed in the subsequent verse "and their children who do not know etc." - because according to the simple meaning it is not plausible that this verse speaks about infants, for between "assemble etc. and the infants" and the subsequent verse ("and their children who etc.") there is an interruption of "and your stranger who is within your gates, so that they hear and so that they learn etc.", and with this he concludes the matter. And afterwards he begins another matter - "and their children who do not know etc." Therefore it is plausible to say that "and their children who do not know etc." does not refer to "the infants" mentioned previously, but rather as a new category, similar to the category of the children of converts and the like¹⁴⁶. But according to this - the question arises on the other side: Since "the infants why did they come, to give reward to those who brought them" - they are in a different category than men (who come "to learn") and women (who come "to hear") - the infants should have been in a separate verse, not as a continuation of men and women. If one had explained that "infants why did they come" - in order to hear etc. (like the men and women) - this would be understandable: but according to Rashi that infants came "to give reward to those who brought them" (as the interpretation in the Gemara¹⁴⁶) - this is not entirely understood. And give to the wise and he will become wiser still.

31. In his father's notes on the Zohar, he brings¹⁴⁷ the distinction between Akudim and Nekudim: from Akudim is drawn down to the level of Nekudim — "for there ten vessels were revealed, etc., not like in Akudim where all are in one vessel." The matter in avodah — can be explained based on what was discussed above (in the sichah of section 2) regarding the distinction between 25 Elul and Rosh Hashanah, Shemittah and Hakhel, etc.: Akudim — all lights are bound in one vessel — is analogous to the concept of kabbalas ol, which includes many details (ten lights) in one vessel, because kabbalas ol is not found in a specific vessel or limb, in the brain or heart, etc.; from the perspective of kabbalas ol, the distinction between brain and heart, etc., is not felt; but on the other hand — it encompasses and pervades all of a person's powers (all ten lights), for also the avodah of "with all your might"¹⁴⁸ must be (not merely beyond measure relative to the powers, but) in every measure that He measures out to you,¹⁴⁹ only that this is like all powers (lights) being in one vessel. Afterwards there is the concept of Nekudim "where ten vessels were revealed," and the distinctions between the powers become apparent. And this is analogous to the distinction between Shemittah and Hakhel, as discussed earlier. And this can be explained in additional ways. In this context, they specifically seized upon the concept of Akudim and Nekudim (Beriah and Yetzirah of the general worlds, etc.) — which is among the deepest topics in Kabbalah,¹⁵⁰ and it is brought with a rare explanation in Chassidus; the Mitteler Rebbe, etc.,¹⁵⁰ brings it with an explanation, but afterwards it is considered a matter of Kabbalah, with the question of how can the light of Chesed and the light of Gevurah be bound in one vessel, etc.; nevertheless, it was brought in order to demonstrate how one can understand and explain it according to how the matter is in the avodah of man.

32. In today's chapter¹⁵¹ it states — "And the tablets were the work of G-d, and the writing was the writing of G-d, engraved upon the tablets,¹⁵² do not read 'charus' (engraved) but 'cheirus' (freedom), for there is no free person except one who engages in Torah study." The Tzemach Tzedek¹⁵³ asks on this: "Charus al haluchos" is stated regarding the first tablets, and the Gemara¹⁵⁴ derives from this "Had the first tablets not been broken, no nation or language would have power over them, as it is said 'charus,' do not read 'charus' but 'cheirus,'" and the commentators say there that this excludes the second tablets where there was not "maaseh Elokim" ("even though the writing of the second tablets was the writing of G-d, there was no freedom from servitude") — so how does it accord with the Baraisa that "there is no free person except one who engages in Torah," when Torah now (after the breaking of the tablets) came to us specifically through the second tablets? And he answers, that from the perspective of the first tablets specifically (which were also "maaseh Elokim") "no nation or language had power over all of Israel" (unlike the second tablets), but since the second tablets were "michtav Elokim" charus (and were drawn from the place of freedom — on Yom Kippur, Binah, Alma d'Cheirus), "therefore it helps at least for anyone who engages in Torah that he be called a free person," even though "the power of freedom does not extend to the entire nation as a whole." And this can also be connected with what was discussed above regarding many details and one point — that in order for one to be a true "free person," it is not enough that he has freedom only in certain details, because if he still has matters that confuse him and enslave him, even if one gives him a bill of emancipation (Torah) — he does not become a "free person." Rather, for this one needs that the Above should remove all the confusing matters, and only then does he become a "free person" — one point of freedom from all matters.

33. In today's Rambam lesson we learn:¹⁵⁵ "Why did the Sages rule that uncertainty about impurity in the public domain is pure, because the community offers the Pesach offering in a state of impurity when the impure are the majority, etc., and why did they rule stringently regarding uncertainty in a private domain, because a Sotah who secluded herself... is impure to her husband until she drinks." One must understand: Why did the Rambam need to bring two examples, both regarding uncertainty about impurity in the public domain and regarding uncertainty about impurity in the private domain. He could have brought only one example, from Pesach regarding the community — and from this one would understand regarding the private domain, or from Sotah regarding an individual — and from this one would understand regarding the public domain? "Give to the wise and he will become wiser."

34. From this we have a lesson in "to correct the opinions and to straighten all deeds" — regarding the greatness of the power of the public. That this is so even when the public are not engaged in Torah and mitzvos (as explained in Iggeres HaKodesh¹⁵⁶), all the more so when they are engaged in Torah and mitzvos — like the public at this farbrengen. And especially when one stands in the days of preparation for Rosh Hashanah and the Ten Days of Repentance, when at that time every individual has the power of the public, as is understood from the words of our Sages¹⁵⁷ on the verse¹⁵⁸ "Seek Hashem when He is found, call Him when He is near": here for the public, here for the individual. Thus from this is understood the greatness of the power of the public in general, and all the more so during the Ten Days of Repentance, when even an individual has a power of the public, all the more so a public. And from this it is understood regarding these days — the days of preparation for the Ten Days of Repentance. And especially in a farbrengen that takes place within the four cubits of the Rebbe, my father-in-law, the Rebbe, the Nasi of our generation, the extension of Moshe in our generation¹⁵⁹ — from whom we have his directives which we must follow — one receives at that time power (from the extension of Moshe) to perform the service, including also the matter (which will soon be read in the Minchah prayer, as a continuation of the end of our parshah "And Moshe spoke... the words of this song until their completion") of "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth," that one should be (as Moshe was) "close to heaven" and "distant from the earth,"¹⁶⁰ i.e., in service — that a Jew is close to matters of Torah and mitzvos (heaven), and distant from matters of the world (earth). One indeed engages in business (matters of the earth) with faith, but his passion is not in this, for this is "your desire in its nature" — his nature and essence is "close to heaven." But together with this, he also effects that in "earth" there should be "and let the earth hear the words of my mouth."

35. And may it be His will that as we go from a year of Shemittah into a year of Hakhel — all these matters of Shemittah and Hakhel should be in spirituality and in physicality, and in a manner of "You are standing today, all of you, before Hashem your G-d: your heads, your tribes... to enter into the covenant of Hashem your G-d," all Jews together with the Most High — all as one. And it will be "And this is the blessing with which Moshe, the man of G-d, blessed" — blessing from the term drawing down,¹⁶¹ down to below, for the eyes of flesh, in a revealed manner — in a way of "this," "And the glory of Hashem shall be revealed, and all flesh together shall see, and all flesh together shall see," one sees the power of the active agent within the acted upon, "In the beginning G-d created the heavens and the earth." And all this — after the introduction of the service in the month of Elul, in the three lines of Torah, service, and acts of kindness, and the service of repentance and redemption, and especially after the 18th of Elul which infuses vitality into Elul, and one learns and disseminates the inner dimension of the Torah to all Jews, in a manner of "Gather the people — the men, the women, and the children... that they may hear and that they may learn and fear Hashem your G-d," until even "their children who do not know," for every Jew is an heir of the entire Torah, "an inheritance of the congregation of Yaakov,"¹⁶² and Shehecheyanu vekiyemanu vehigiyanu lazman hazeh — for the revelation of the inner dimension of the Torah in a manner that one can explain it to every Jew, and at the time that the content is directed to the truth of the matters — he becomes a master over it, to transmit it and translate it into his style and language. And this is even more urgent, that "with our young and with our old... with our sons and with our daughters"¹⁶³ — one looks and sees that one is in the Holy Land, "a land which... the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year,"¹⁶⁴ and there itself — in Yerushalayim, the holy city, in the Beis HaMikdash and the Holy of Holies, and speedily in our days, literally. Afterwards he said: Those who need to make a blessing after meals will certainly make a blessing after meals.

RABBI MENACHEM M. SCHNEERSON Lubavitch ⁷⁷⁰ Eastern Parkway Brooklyn. N. Y. 11213 ⁴⁹³-9250

⁷⁷⁰ Eastern Parkway Brooklyn, N.Y.

B"H, Motzaei Shabbos Kodesh Parshas Nitzavim-Vayeilech,

25 Elul,

Shabbos Selichos,

5747,

the seventh year,

Shabbos Lechai,

Brooklyn, N.Y.

To the children of Israel, men and women, wherever they may be, may Hashem be upon them, may they live

Peace and blessing!

In continuation of the letter from Erev Shabbos Kodesh, 18 Elul,

in which was discussed the charity account of the month of Elul,

And entering into the week of Rosh Hashanah — now is the appropriate time to contemplate the matters of Rosh Hashanah,

as they are connected with the account and its conclusions

(carrying out).

And in particular, the accounting of the month of Elul is,

in addition to completing the past — also,

and primarily,

for the future,

so that the service of Rosh Hashanah,

and of the coming year

(year)

in general,

should be in the fullest perfection.

Regarding Rosh Hashanah — the festival of the "birthday" of the world

(this day is the beginning of Your works)

— the question is known:

The first day of Maaseh Bereishit was the 25th of Elul — why was Rosh Hashanah established on the 1st of Tishrei,

the sixth day of Maaseh Bereishit?

The explanation is given in Torah,

which is Torah Ohr:

Since with the creation of man the entire creation was completed and perfected — therefore the day of man's creation — the day of the creation of the creation as a unity,

as a unity in its perfection. Especially since man was the perfect created being relative to all created beings.

More detailed in particularity in this:

The first day of creation,

the first day of all the seven days of Bereishit,

then "In the beginning, God created the heavens and the earth,"

and as our Sages, of blessed memory, interpret the verse,

that on the first day everything was created

("the heavens, including their offspring, and the earth, including its offspring"),

which expresses the greatness of the Most High,

as it is said:

"How numerous are Your works, Hashem"

(how many are Your works,

Hashem),

"How great are Your works, Hashem"

(how great are Your works,

Hashem).

Moreover:

Specifically on the first day of Maaseh Bereishit was the matter of "bara,"

creation ex nihilo,

whereas on the subsequent days the Most High gave the created beings their form

(in the broad sense of form (yetzirah))

and perfected

(asiyah,

a term of correction)

each created being on its specific day,

as explained in detail in Chassidus.

In the matter of creation ex nihilo, the exclusive power of the Most High is expressed,

for only He, may He be blessed, can create ex nihilo.

But after all this,

the ultimate perfection of the creation was revealed through man,

"And God created man, etc."

The explanation in this:

The innovation on the sixth day of Maaseh Bereishit is,

that on that day Adam the First crowned the Most High as King,

and demanded and effected that the entire creation recognize and accept upon itself the kingship of the Creator of the world:

Through his demand:

"Come, let us bow down and kneel, let us bend the knee before Hashem our Maker"

(Come,

let us bow and bend,

let us kneel before Hashem our Creator),

and then the Most High "Hashem, King, is clothed in majesty."

In this lies a fundamental difference between the first day of Maaseh Bereishit

(the 25th of Elul),

and the day of Rosh Hashanah

(the sixth of Maaseh Bereishit):

At the beginning of creation, the greatness of the Most High was expressed in the matter of multiplicity — the multitude of created beings that were then created,

as it is said — "How numerous are Your works and how great are Your works":

Adam the First,

by crowning the Most High as King over the entire creation,

revealed the point of the kingship of Hashem and unity. The meaning of the coronation of the King is — the complete acceptance of the King,

in the well-known phrase "He is everything,"

until the distinctions by which each one is differentiated from another are not seen,

there is one thing — the King.

And therefore it is said on Rosh Hashanah,

the day of the creation of man,

"This day is the beginning of Your works" — because in this lies the perfection of the creation,

that into all the multitude of details of the creation the point of the kingship of Hashem should be brought, in one point and — the same point,

recognizing the Most High as King.

And this is connected with the special distinctiveness of the human being,

as the verse says: "Behold, the man has become like one of us" – man is named after the earth for the sake of the One above,

until his soul

(in its perfection)

is called Yechidah,

because it unites itself with the Unique One of the world

(and Yechidah to unify You)

– and therefore the unity is revealed specifically through the human being,

who crowns the Most High as King of Israel

("Make Me king over you")

and King of the world

("Reign over the entire world").

The two aforementioned points,

the point of multiplicity from the beginning of creation and the point of unity from the completion of creation

(the day of the creation of man)

– are also present in the microcosm – "this is man",

and even more so – they exist even in his daily life:

When a person rises from sleep,

he first sees a "great world",

with a multitude of details. Afterwards,

throughout the entire day,

he occupies himself with various kinds of matters,

in all of which he serves the Most High,

"All your deeds should be for the sake of Heaven" and "In all your ways know Him",

each according to his order of life:

When the end of the day comes,

before he falls asleep,

he makes a summation of the entire day,

as it relates to him,

and takes the inwardness and vitality from it,

"my spirit",

and gives it as one point – one deposit to the Most High,

which is expressed in a single point – "Into Your hand I entrust my spirit",

so that his entire day,

with everything he accomplished during the day,

he makes from it a deposit and returns it to the Most High.

The two aforementioned points,

are further emphasized this year,

the year of Shemittah,

and especially at its conclusion,

which leads into and prepares for the coming year,

the year of Hakhel,

which is "At the end of seven years, gather the people."

The purpose of both commandments,

both Shemittah and Hakhel,

is to reveal,

to bring forth,

the kingship of the Most High:

The various commandments of Shemittah – both the prohibition to engage in agricultural work

("You shall not sow your field nor prune your vineyard"),

and that the fruits that grow in the Shemittah year are ownerless to all – demonstrate that "everything is in the domain of the Master of everything",

that the Most High is the Master of his – the person's – field, etc., and of everything that exists in the world;

and the commandment of Hakhel comes to accomplish – "so that they may hear..."

"and fear the Lord your God."

But there is an essential difference between them:

The command regarding the commandment of Shemittah was said to each individual separately – "Six years you shall sow your field, etc., and in the seventh year a complete rest..."

"You shall not sow your field, etc." Each individual must be permeated with the recognition,

that his private field,

and property in general,

is "in the domain of the Master of everything".

Since the recognition is connected with each individual by himself – which is not uniform in their opinions,

especially when it concerns one's own private field – there is in it a multiplicity of details and differences,

the recognition is not the same in everyone.

In contrast, regarding the commandment of Hakhel it is the opposite – the content of Hakhel is unity:

They gather all Jews,

"the men, the women, and the children",

as a congregation,

one congregation:

Also the sections of the Torah that are read before all Jews,

is with the purpose to instill in all listeners the same point – "to fear the Lord",

and as the Rambam explains,

that even those who do not understand the reading of Hakhel,

are obligated to prepare their hearts and incline their ears to listen with awe and fear, etc., like the day it was given at Sinai, etc., with great and intense intention, etc., and consider themselves as if they are now being commanded in it and hearing it from the Almighty. That is,

the main thing is not the intellectual understanding of the details, etc.,

but rather the intention of the heart and the awe and fear in hearing it,

in the reading – "as if they are now being commanded in it and hearing it from the Almighty",

in which all Jews,

from "great sages" to those "who do not know",

are as one,

"as one person with one heart",

as it was at the giving of the Torah.

This also makes understandable why the reading of the Torah in Hakhel was specifically done by the king. Actually,

learning Torah with Jews is a matter that pertains to the Sanhedrin,

but because the purpose of the reading of the Torah in Hakhel is to instill fear of the Lord,

which unifies all Jews,

therefore it is done specifically by the king,

whose awe is upon you,

he awakens the feeling of awe and fear which nullifies the self and the separate existence of the listener;

and the king is indeed the heart of the entire congregation of Israel.

May it be His will,

that the extraordinary possibilities and powers that this time and these days bring with them,

should be utilized to the fullest extent,

and especially since it is indeed fulfilled in each and every one:

Turn to me and be gracious to me; grant Your strength to Your servant.

And all this will surely add further to the writing and sealing for a good new year in all that is needed,

and even more so from His full, open, holy, and expansive hand — a portion which is in the natural way — but in a manner of greatness, for

(because the Almighty is indeed)

You are great,

and You perform

(a portion entirely above nature, a miracle,

because the Almighty does)

wondrous things, You.

For oneself and one's household,

among all our brethren the children of Israel — may they live long.

May it be His will,

that each and every one should make the fitting preparations for the new year,

including also the preparations for the year of Hakhel —

For although the commandment of Hakhel in its simple sense is connected with the time of the Holy Temple,

it is nevertheless known,

that matters which are connected with the Holy Temple, such as sacrifices etc., are in a spiritual sense relevant in all times,

Through each one gathering men, women, and children whom he can reach,

have a connection to him,

and arousing them to fear the Lord,

until it should affect them all the days, as if now they were commanded in it from the mouth of the Almighty,

this will further hasten the true and complete redemption through our righteous Mashiach,

when the commandment of Hakhel will be fulfilled spiritually and primarily in its literal sense,

The prophecy a great congregation shall return here will be fulfilled,

in the third Holy Temple,

the Sanctuary of the Lord, which Your hands established,

and we will hear the reading of the sections of the Torah by King Mashiach,

in the true and complete redemption,

and speedily in our actual days.

With honor and blessing for great success in all the above and for a good and sweet year in the revealed good in physicality and spirituality and in spirituality and physicality together.