English translation — בס"ד. שיחת יום ב' דראש השנה, ערב שבת קודש, ה'תשמ"ח.

[He commanded to announce that those who have not yet washed their hands for the meal should wash now. And also that the saying of "L'Chaim" should be before sunset].

[He commanded to announce that those who have not yet washed their hands for the meal should wash now. And also that the saying of "L'Chaim" should be before sunset].

It is known what his holy honor, my father-in-law, the Rebbe, the Nasi of our generation, related about the Rebbe (the Maharash) of blessed memory,

(the Maharash) of blessed memory,

who was his only son and his successor

(with all the matters pertaining to this)

that at the conclusion of the second day of Rosh Hashanah, he would deliver a Chassidic discourse,

and he would mention a teaching from all the Nesi'im and mention the Nesi'im by name,

in this language

(approximately):

The Baal Shem Tov,

The Maggid,

The Alter Rebbe,

The Mitteler Rebbe,

The Tzemach Tzedek,

and the Rebbe Maharash.

Of course,

the Rebbe of blessed memory did not call him "Rebbe Maharash",

but rather "the Father" and the like,

but such is the language

(the Rebbe Maharash)

as his holy honor, my father-in-law, the Rebbe, transmitted. And as follows.

Since the Rebbe of blessed memory mentioned the Nesi'im with their names as above, it is understood that it is with utmost precision, and from this very thing one can derive a lesson. And especially since he mentioned it in a Chassidic discourse, as is known what R. Hillel Paritcher said, that when a Rebbe delivers a Chassidic discourse, it is like the Giving of the Torah at Mount Sinai,

in the manner of what is written in the portion of Hakhel, "From the mouth of the Almighty she hears",

"that the king is an agent to make heard the words of God",

or even more than this, in the manner of "the Divine Presence speaks from his throat",

which is even more than "an agent of God". So it is certainly understood,

that every single thing in a Chassidic discourse is with utmost precision,

including also the manner in which the names of the Nesi'im were mentioned. One sees in this a wondrous thing:

They called the Baal Shem Tov specifically with the title "Baal Shem Tov",

even though this is not his name by which he is called in the Holy Tongue that was given to him at the time of his entry into the covenant of the world.

Similarly, "the Maggid" - is a title,

not his personal name.

Furthermore, one must understand regarding "the Alter Rebbe" and "the Mitteler Rebbe":

It is understood and simple that during their lifetimes they were not called by these titles

("Alter Rebbe",

"Mitteler Rebbe"),

but only after their passing, in the generation of the Tzemach Tzedek,

the common people

[not "bar" (outsider),

rather Chassidim on the inside)

called them thus:

"The Alter Rebbe" not because of old age in years or days,

but rather because of the aspect of the elder generation among the Nesi'im

(which is primarily not so applicable in the second generation (of the Mitteler Rebbe),

but rather in the third generation (the generation of the Tzemach Tzedek));

and "the Mitteler Rebbe" as the "middle one" between the Alter Rebbe and the Tzemach Tzedek.

Nevertheless, one sees that when they were mentioned on Rosh Hashanah, they were mentioned specifically by the name "the Alter Rebbe" and "the Mitteler Rebbe".

Similarly, there is a wonder regarding the title "Tzemach Tzedek":

The name "Tzemach Tzedek" is simply after his book Tzemach Tzedek,

which his book was printed several years after the passing of the Tzemach Tzedek. Until there are even those who knew only about the book Tzemach Tzedek,

and not about the author,

and through this book they knew and called the author the author of the book "Tzemach Tzedek",

and afterwards they called him in short "the Tzemach Tzedek".

Similarly, regarding the name "Rebbe Maharash" it is understood that his son,

the Rebbe of blessed memory,

did not call him "Rebbe Maharash" as an acronym! Because he was his son,

so it is a question whether he could call him by his name "Rebbe Maharash",

or if he fulfills his honor by calling him thus without adding additional titles.

The question becomes:

How did he call him? Did he call him "the Father" without any titles,

and they understood on their own whom he meant,

or "the Father" with his title.

Regarding the Rebbe of blessed memory in the later generation, we have heard with our ears that his holy honor, my father-in-law, the Rebbe, called him "the Father",

without any title before or after,

and they understood on their own whom he meant.

Similarly, in writing we find that he would call him "the Father". Sometimes he would also add titles,

but in writing this is understandable,

unlike in speech.

Regarding the practical aspect, one must clarify among those who were present and heard the Chassidic discourses,

and remember how he said them,

and also paid attention to be precise in this. Because even if they heard and remembered, but if they did not pay attention to it,

it is questionable whether one can rely on this.

And as our Sages of blessed memory brought in halachah,

that "Any matter that is not incumbent upon a person is not within his awareness."

In any case, regarding us, we see that his honorable holiness, my father-in-law, the Rebbe, called him the Rebbe Maharash

(in acronym form),

consequently, the importance of the matter is understood,

and consequently also the endearment that must be in it. And from the aspect of the endearment of the matter,

it is fitting that one should therefore also call his son and successor

(the Rebbe Mahorash"b, may his soul rest in Eden),

and the son of the successor

(his honorable holiness, my father-in-law, the Rebbe).

But the main point is not so much the precision of the details, etc.,

but rather the essence of the matter,

that at the conclusion of the second day of Rosh Hashanah, it is customary to mention all the Nesiim by name:

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe, may his soul rest in Eden,

and the Rebbe, the Nasi of our generation.

In Chassidus, it is explained the great superiority of a melody,

that it is "the quill of the heart",

the heart expresses itself in a melody,

even more than "My soul went forth with his word". And especially a melody without words,

which brings about a greater self-nullification of the soul than a melody with words,

as explained in many places and is simple to understand.

Therefore, it is fitting to mention the Nesiim in connection with their melodies,

a melody of

(or attributed to)

each Nasi,

or attributed to two or several Nesiim. And along with this, also mention the name of each Nasi together with his melody.

And may it be His will that in addition to each melody accomplishing what the composer of the melody intended it to accomplish,

may each melody,

and the combination of all of them together,

hasten the tenth melody connected with the tenth miracle,

and "upon the ten-stringed harp",

in the true and complete redemption,

when it will be "Then Moshe and the Children of Israel will sing",

"It does not say 'sang' but 'will sing'",

and not later even for a moment, but still on the second day of Rosh Hashanah.

And especially since the determination of this year, we go directly from Rosh Hashanah into Shabbos,

when the elevation occurs,

"And they were completed",

from Rosh Hashanah this becomes a preparation to directly enter into a day that is entirely Shabbos and rest for eternal life,

and the service of the present is from a state of rest in the physical and spiritual, and in the spiritual and physical together.

And it will be "Give ear, O heavens, and I will speak; and hear, O earth, the words of my mouth",

and one will hear this from Moshe Rabbeinu,

for "Awake and sing, you who dwell in the dust",

as it is stated in the holy books that there are several levels in the resurrection of the dead,

and the righteous rise immediately. And as explicitly stated by our Sages of blessed memory regarding Moshe Rabbeinu,

that at the time when the third Beis HaMikdash will be built, which is immediately at the beginning of the redemption, "Moshe and Aharon will be with us",

and they will show how to offer sacrifices and so forth.

One will hear "Give ear, etc." from Moshe Rabbeinu,

the first redeemer is the final redeemer,

in the true and complete redemption,

such a redemption where not a single Jew will remain in exile,

but rather "with our young and with our old, etc., with our sons and with our daughters" will all go "a great assembly will return here":

"Assembly" not merely as individuals,

but "assembly" in the singular form,

one assembly,

which is even more than a congregation,

and "a great assembly":

an "assembly" itself in a manner of greatness

("a great assembly"),

"will return" from the term repentance,

"here" a term of presence,

and a term of joy,

and a term of alacrity,

the greatest alacrity,

until immediately and instantly, literally.

And in particular, then, in the fixed determination of this year, one enters directly from Rosh Hashanah into Shabbat.

(As above.)

For on Shabbat it is "all your work is done,"

all matters are already completed from above,

and likewise all matters are already completed from below,

already on the eve of Rosh Hashanah,

as it is stated in the Tur,

that already on the eve of Rosh Hashanah "they wear white and wrap themselves in white" because one is already certain that they will be vindicated in judgment,

until this is also revealed to the nations of the world,

and there remained only the "stand ready, all of you" and "fastening the last buttons,"

and in truth this too has already been completed, because according to the Shulchan Aruch this

(fastening the buttons)

is a forbidden labor on Shabbat

[whether from the Torah or from the words of the Scribes,

but beloved are the words of the Scribes, etc.' ],

and in particular, since this is a matter of "the final hammer blow,"

which is among the thirty-nine labors, "the primary labors, forty minus one," consequently this too is included in "all your work is done."

And since all matters have already been completed from below and from above,

the Almighty must surely already bring the redemption,

in actual deed,

and in simplicity,

until with the simplest of simplicities, that we have here below our righteous Mashiach,

David, King Mashiach,

in all his essence,

and in a manner of "gladden the beloved companions,"

even higher than the imperceptible pleasure,

until the breaking of all boundaries, the revelation of His Essence, may He be blessed, here below, in the lowest and lower than which there is no lower.

His Holy Honor, our Master, our Teacher, and our Rebbe, may he live for many good days, Amen, commanded to play the melodies,

and as an introduction to each melody — to announce the name of the composer of the melody. And they played

(melodies without words):

The melody of three movements

(from the Baal Shem Tov, the Maggid, and the Alter Rebbe).

The melody of the Alter Rebbe

(the movement of the Rosh Hashanah prayer).

The melody of the Mitteler Rebbe

(the Kapelye).

The melody of the Tzemach Tzedek.

The melody of the Rebbe Maharash.

The melody of the Rebbe Rashab.

The melody of the Rebbe Rayatz

(the Beinoni).

Shamil

(for His Holy Honor, our Master, our Teacher, and our Rebbe, may he live for many good days, Amen).

A discourse (in the manner of a talk)

beginning with the words "Vayechulu," etc.

After the discourse, His Holy Honor, our Master, our Teacher, and our Rebbe, may he live for many good days, Amen, began to play "Hu Elokeinu,"

and in the middle of the melody, he stood to his full height and danced for an extended period.

It is known the saying of the old Rebbe,

transmitted through the Nasi of our generation, that one must live with the time,

with the weekly portion and with the daily study of Chumash within the weekly portion. Therefore, we will also pause

(at least briefly)

on a matter in today's studies

(the second day of Rosh Hashanah)

in today's daily study of Chumash,

and likewise also in today's daily study of Rambam

[in accordance with what the Rambam writes in his introduction to his book Mishneh Torah: "A person first reads the Written Torah and afterwards reads this, etc."],

which is spreading. In today's daily study of Chumash and daily study of Rambam, one finds a matter connected with Rosh Hashanah. And with an introduction:

On Rosh Hashanah, the superiority of the Jewish people is emphasized. As underscored in the very matter of the fixing of Rosh Hashanah on the sixth day of creation,

and not on the twenty-fifth of Elul, on which the world was created,

and the reason for this is because on the sixth day, Adam the first man was created,

for for the sake of Israel the entire world was created,

Adam is the perfection of all creation,

and therefore he was created "alone,"

unlike all other created beings, which were all created in pairs,

but Adam the first man was created "alone,"

before his mate,

his "helpmeet opposite him,"

who was created several hours after this.

And we cannot elaborate on this,

and even not to shorten it, but one must clarify,

that this does not detract from the superiority of the "helpmeet opposite him,"

and on the contrary, on Rosh Hashanah it is specifically the superiority of the "helpmeet opposite him" that is emphasized,

as we see that in the discourses of our Nesi'im regarding Rosh Hashanah, they emphasize the matter of "understanding

(additional)

was given to a woman more than to a man."

Until this also descends into an actual practice,

that the Rebbes would go in to their "helpmeet opposite him"

(for the positive aspect)

on the night of Rosh Hashanah,

and speak with them a few words,

wishing them a good year, etc.

And since this conduct has reached us, even though this was their private conduct,

and there was a time when it was not known about it,

afterwards time passed until it arose in the mind of the leader of our generation to reveal it,

and from the time when it arose in his mind, time also passed until he revealed it,

and until it became publicized,

and one should also pay attention to this, as mentioned above

(approximately),

that paying attention is a fundamental principle

[and as discussed many times, regarding several matters, one does not pay attention until someone comes and makes a stir about it, etc.]

it is a proof that from this there is a lesson for each and every one.

One of the lessons is regarding the greatness of the matter of peace in the home. And through this, peace is also brought about in the heavenly retinue and peace in the earthly retinue, which is connected to the matter of Rosh Hashanah.

Returning to our subject, we see that Rosh Hashanah brings out the virtue of the Jewish people,

for then Adam the first man was created "alone"

(unlike all other creations),

because he is the perfection of creation,

and this is transmitted to every Jew, for "Adam was created alone" in order to teach every Jew that he is a "full world" and for his sake the world was created.

The concept of the virtue of Israel is emphasized and with an addition in today's lesson of the Rambam:

In the previous chapters, the Rambam states the conditions for preparing a food item to become susceptible to impurity, that specifically liquid renders a food item susceptible to impurity,

and additionally, it is necessary that the food item be detached from the ground

("All foods that grow from the ground do not become susceptible to impurity until they are detached, etc."),

and also the liquid must be detached from its source

("It is not susceptible until it is made susceptible after being detached by waters that are detached from the ground, etc.").

[And the reason for this (that the food and the liquid must be detached and separated from their source) is that as long as they are connected to their source as they were created by the Almighty,

they cannot receive impurity (how can a creation of the Holy One, blessed be He, receive impurity?!),

in order for the concept of "to distinguish between the impure, etc." to occur, the food must be detached from its source and the waters must be separated from their source].

And after this, the Rambam elaborates in today's lesson,

that in order for the food item to become susceptible to impurity through the liquid,

it is also necessary that "he place upon them

(the liquid upon the food)

with the consent of the owner and after they are detached from the ground, etc., and the liquids are separated." And further:

"Liquids that are separated from the ground without consent do not render susceptible,

therefore, a person or vessels, etc., that become moistened with liquids and are separated without consent, even if foods touch those liquids with consent, they are not rendered susceptible,

because those waters were separated without consent, and they are as if they are still in the ground and do not render susceptible." And he gives several examples of this further,

and among them:

"One who immerses in water, the water on his body is detached with consent,

but one who passes through water, all the water on his body is not detached with consent",

and consequently, this does not render susceptible. From this, one sees the wondrous power of a Jew:

Generally, in the Torah, there is the principle of "an inevitable consequence." As this is in the laws of Shabbat

(we hold],

that even though only "intended labor is forbidden by the Torah",

however, regarding the case of "an inevitable consequence",

even though he does not intend it, the labor is forbidden,

because the forbidden action is a certain result of the labor that the person performs.

However, in our case, one sees,

that even though it is "an inevitable consequence" that "one who passes through water" forces the waters to be separated, nevertheless,

since this is without his will

(to the extent that it may even be harmful to him),

the waters do not render susceptible to impurity! To the extent that,

as is implied from the Rambam,

that even if he has a choice and can go another way

(not through water)

if he is "passing through water",

"the water on his body is not detached with consent." From this, one sees the virtue and the power of a Jew that is emphasized on Rosh Hashanah,

as above:

In addition to the fact that the entire world was created for the sake of Israel,

it is added that even after the world was created,

and it is compelled by nature that he become impure,

to the extent that this becomes a general principle and law in the Torah of "an inevitable consequence," nevertheless, a Jew is the master over this, and it is dependent on his mind and his will!

In today's Chumash lesson, we also see the great virtue of Jews,

and also in connection with Rosh Hashanah:

At the conclusion of the Chumash lesson it says "Rejoice, O nations, with His people",

and Rashi explains:

"The nations shall praise Israel etc. because they cleaved to the Holy One, blessed be He". And the reason for this is because the world and the nations were created for the sake of Israel,

until as it says earlier in our portion "He set the borders of the peoples according to the number of the children of Israel",

and Rashi explains "For the number of seventy souls of the children of Israel who went down to Egypt, He set the borders of the peoples, seventy languages". And therefore the service of the "nations" consists of "Rejoice...

His people",

to praise Jews. And this is explicitly stated on Rosh Hashanah when Jews say "Make Me king over you",

that the Almighty should be "King of Israel" and also "King over the entire world",

and "And every creature shall know that You made it",

including that "Rejoice, O nations, with His people",

because they perceive that they receive all good through Jews, for whom Israel were created. And this comes out even more explicitly on the festival of Sukkot,

when Jews sacrifice seventy bulls corresponding to the seventy nations,

through which they protect the seventy nations,

as it says in the Midrash: If the nations of the world knew how much the Temple benefited them, they would surround it with fortifications

[a siege camp of warriors]

to guard it. And this is on Sukkot every single year.

All the more so in this year, a year of Hakhel,

"Assemble the people, the men, the women, and the children etc."

And may it be His will that very soon we merit the fulfillment of the mitzvah of Hakhel spiritually,

and simply the assembly in the Third Holy Temple. And especially since this year we enter directly from Rosh Hashanah into Shabbat,

directly into a day that is entirely Shabbat and rest for eternal life,

and Shabbat Shuvah,

which brings about the matter of bringing the righteous to repentance,

because Jews are already righteous from the eve of Rosh Hashanah,

when they wear white and wrap themselves in white because they are certain that they will be vindicated in judgment,

consequently, on Rosh Hashanah it is brought about

(whose essence is repentance),

and all the more so on Shabbat Shuvah the matter of bringing the righteous to repentance. And all Jews go,

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

to our holy land,

"a land which etc. the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year",

"Beginning" is spelled without an aleph,

which the "end of the year" we already have now,

immediately after the shofar blast on Rosh Hashanah, as is known the explanation of "Any year that is poor at its beginning becomes rich at its end",

that the "becomes rich at its end" is brought about through the shofar blast,

and especially the shofar blast on the two days of Rosh Hashanah,

with the blessing of Shehecheyanu,

and although there is a dispute about this etc.,

nevertheless, after one recites Shehecheyanu

(through the various advice for this)

it is in practice "Shehecheyanu" with all the commotion,

it turns out that we have two days of shofar blast and the blessing of Shehecheyanu etc. two days that are one "long day".

And from this "long day" we enter directly into a day that is entirely Shabbat and rest for eternal life,

a day that is entirely long,

"that even its beginning is long"

(as the Alter Rebbe translates)

"i.e., that His essential Self,

Who is beyond time and space,

is drawn down into below within the confines of time,

so that it becomes a "day that is entirely long" "that even its beginning is long". In the true and complete redemption through our righteous Mashiach,

"And the spirit of God hovered over the face of the waters" this is the spirit of the King Mashiach,

the general Yechidah, He becomes clothed in a physical body,

and takes out all Jews from exile. And simply - that immediately and truly we should go dancing to greet our righteous Mashiach,

especially since it is a year of "Tismach" "Then the virgin shall rejoice" after Rosh Hashanah,

and following this we dance until Shemini Atzeret and Simchat Torah,

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

Afterwards he recited the Grace After Meals.