English translation — בס"ד. לשון הברכה שאמר כ"ק אדמו"ר שליט"א אחרי קבלת הפן הכללי, ערב ראש השנה, ה'תשמ"ח

Due to the burden on the public, we cannot now read the entire length of the pidyon

(the general one),

and we rely on the presumption that everything was written as it should be,

and moreover,

particularly in accordance with that we are entering a year of Hakhel,

when there is a gathering and a totality of all types of Jews

("the men, the women, and the children")

and of all their matters,

with greater force and greater vigor.

May the Most High fulfill the wishes of the heart of each and every one,

those who have come to affix their signature

(in the general pidyon),

or wanted to come to affix their signature,

or they were included,

and so forth –

in all the matters that are enumerated in this pidyon.

And moreover –

also the matters that are not enumerated,

that even if one enumerated a multitude of matters,

it is still always less than the infinite;

on the other hand:

When one writes in the pidyon the general principles,

and one intends for everything –

then the Most High gives the true infinite wishes of the heart of each and every one in all that is needed,

and with ultimate perfection.

B. That is, that in this there are two extremes: a) the service of Jews (that they write a pidyon and ask there their requests and intend for everything), and b) this causes that the Most High draws down for them the infinite (which is above the category of creations in their own essence) in all that is needed for them in materiality, in children, life, and ample sustenance, and in all of them ample, according to their categories in this material world, and from health of the body and health of the soul, in materiality and spirituality and in spirituality and in materiality.

C. This has a special connection to Rosh Hashanah – whose preparation is today, Erev Rosh Hashanah:

It is explained in Chassidic discourses,

that on Rosh Hashanah all things return to their original state. And through the shofar blast, Jews arouse and draw down a new effluence from the innermost aspect of delight,

until from the innermost aspect to the Essence and Being,

so that there will be a renewal of will and delight for the monarchy –

"Make Me king over you" or "King of Israel" and also as "Reign over the entire world in Your glory",

and through this the entire order of the chain of descent will be drawn anew,

until this also affects the externality of the externality of the entire world,

until one sees there openly the innermost aspect of the innermost aspect of the Essence and Being –

the revelation of His kingship, may He be blessed, openly.

That is, that the content of Rosh Hashanah is that Jews, through their service, draw down the effluence from the innermost aspect of delight until the innermost aspect of the Essence and Being

(the true infinite)

down here in the externality of the world in all details.

From this it is understood,

that this expresses itself first of all in that the blessings of the Most High,

in a manner of infinity,

are drawn into all that is needed for each and every one of Israel also in materiality.

C. In this comes further – due to the fact that today, Erev Rosh Hashanah, is the conclusion of a Shemittah year, "a Sabbath to Hashem":

Just as on the Sabbath day "all your work is done" and all matters are in a state of delight,

so too regarding the Shemittah year,

"a Sabbath to Hashem",

that then "all your work is done",

the Most High does everything from above,

and through this Jews have delight,

until delight in its simple sense –

in the materiality of the world,

the Sabbath is a mitzvah to delight in it with eating and drinking, etc.

But together with this there is also in this the service of Jews

(as a partner with the Holy One, blessed be He, in the work of creation) –

that a Jew adds to this "and you shall call the Sabbath a delight",

a Jew adds

(as it were)

to the Sabbath delight that the Most High gives from above –

"You yearn for the work of Your hands".

C. This matter is further emphasized in the mitzvah of Hakhel in the coming year – whose preparation is not on Erev Rosh Hashanah:

The mitzvah of Hakhel consists of "Gather the people, the men, the women, and the children, etc., so that they may hear and so that they may learn and fear Hashem your God, etc.",

through their listening to the reading of the Torah by the king of Israel

("You shall read this Torah before all Israel in their ears").

The reason why the reading is specifically by the king,

is because the purpose of the Torah reading at Hakhel is "to fear Hashem",

therefore it is done by the king,

whose "awe is upon you",

and the king –

who is nullified with ultimate perfection to the Most High –

draws down nullification in Jews to the King of kings, the Holy One, blessed be He.

From this it is understood,

that a year of Hakhel adds further in the service of Rosh Hashanah

(of this year of Hakhel) –

the service of "Make Me king over you" as "King of Israel" and "Reign over the entire world",

and to draw down in the entire world

(also in the externality of the world)

the nullification to His kingship, may He be blessed,

"the glory of Hashem will be revealed and all flesh will see together",

in a manner of "Hakhel"

("together").

D. May the Most High help that the preparations for Rosh Hashanah and for the year of Hakhel at the conclusion of the Shemittah year, including – through giving the pidyon and the pidyonos in every place – should further hasten the fulfillment of the general, inner, and unique request of the yechidah of the soul of each and every one of Israel, together with the request of the Shechinah in exile –

that very soon there should come the day that is entirely Sabbath and rest for the life of the worlds, still within the conclusion of the year 5747

(the Shemittah year,

"a Sabbath to Hashem").

And there should immediately

(at the conclusion of the year 5747)

be Hakhel in its simple sense,

"Gather the people, the men, the women, and the children",

and the intention in this should be fulfilled,

as it is stated in the Written Torah –

"so that they may hear and so that they may learn and fear Hashem your God, etc.",

and at length in the Oral Torah.

Until the essential inner and unique intention of the yechidah of the soul of each and every one of Israel –

and together with this the yechidah reaches down until the heel in the foot –

the fulfillment of the mitzvah of Hakhel in its simple sense in the Third Holy Temple,

"the Sanctuary of Hashem, Your hands established",

and every Jew will hear the reading of the Torah by King Moshiach,

the aspect of the general yechidah,

until this will be heard in the yechidah of the soul in each and every one of Israel,

which connects with the general yechidah

(King Moshiach),

And together with this –

it is drawn down

(from the yechidah)

into this material world until the lowest externality.

And all this –

in a manner of delight,

both delight

(the aspect of yechidah)

that is drawn from above,

and delight that comes through the service below

("and you shall call the Sabbath a delight"),

And also from the greatest joy,

which breaks all boundaries,

consequently it contributes to the drawing down of the innermost aspect of the Essence and Being

(which is above all measure and limitation)

down here below in this material world,

"the glory of Hashem will be revealed and all flesh will see together",

in a manner of Hakhel.

And from this Hakhel –

it is drawn into Hakhel in its simple sense,

that "a great congregation will return here" to our holy land,

"a land which... the eyes of Hashem your God are always upon it, from the beginning of the year until the end of the year" –

and this

("the end of the year")

refers to Erev Rosh Hashanah,

And there itself –

in Jerusalem, the holy city,

"the city of the great King",

on the holy mountain,

the Temple Mount,

in "the Sanctuary of Hashem, Your hands established",

Until the Holy of Holies

(the aspect of yechidah in place),

and this becomes revealed until the most external actions of the order of the chain of descent.

It will be openly "You

(the men, the women, and the children)

are standing today, all of you, before Hashem your God

(in a manner of 'to pass into the covenant before Hashem your God' –

that one will be one thing with the Essence and Being.

And "Give ear, O heavens, and I will speak" to every Jew,

and "and let the earth hear the words of my mouth" to every Jew,

And –

"And this is the blessing with which Moses blessed",

the shepherd of Israel,

the Faithful Shepherd,

and the first redeemer is the final redeemer,

in its simple sense as a soul in a body,

because "awake and sing, you who dwell in the dust".

And then there will also be renewed in a wondrous manner "In the beginning God created the heavens and the earth" –

"the new heavens and the new earth".

And every Jew within the community of Israel will hear "a new Torah will go forth from Me" from the Essence and Being,

Together with this –

it is drawn down below in the materiality of the world,

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

and from true delight and true joy.

And furthermore, and this is the main point –

the deed is the main thing:

May all this come down into actual deed,

immediately and truly at once,

and not later even for a moment,

and speedily and with joy,

speedily in our days, truly.