English translation — בס"ד. שיחת ש"פ האזינו, שבת שובה ה'תשמ"ח. התוועדות ב', (המשך ליום ב' דר"ה)

His Holiness the Rebbe, may he live for many good days, Amen, washed his holy hands for the meal.

Afterwards he ordered to announce that it is still possible to wash hands for the meal

(before sunset),

and those who will not wash their hands,

should hurry to say "L'Chaim" before sunset.

This * farbrengen is a continuation of the farbrengen of Rosh Hashanah. And although it occurs on the Shabbat following Rosh Hashanah,

nevertheless, since this Shabbat comes in close proximity to Rosh Hashanah,

it is a continuation of one and the same point with Rosh Hashanah.

The concept of "a continuation of one and the same point" is found in Halachah regarding the two days of Rosh Hashanah, that "the two festival days of Rosh Hashanah...

are considered as one long day and one holiness"¹.

And similarly we find regarding the Shabbat day that it is one point. As it states in the Mechilta²: "Behold, if gentiles surrounded Eretz Yisrael and the Jews desecrated the Shabbat,

lest the Jews say,

'Since we have desecrated part of it, let us desecrate all of it,'

the verse states 'those who desecrate it shall surely be put to death,'

even for the blink of an eye." That is,

since the Shabbat day is one point,

were it not for the verse "those who desecrate it," one might think that if one desecrates part of it, the whole is desecrated,

therefore the Mechilta brings a special teaching that the prohibition of desecrating Shabbat applies to every single moment³.

And since in the determination of this year, the Shabbat day is in very close proximity to Rosh Hashanah,

it turns out that all three days

(the two days of Rosh Hashanah and the Shabbat day)

become one continuum and one point

(and especially since many specific laws of Rosh Hashanah — not only regarding the negative,

the prohibition of work,

but also regarding the positive — are drawn into the Shabbat day).

Therefore, this is an appropriate time to continue speaking in explanation of the matters of Rosh Hashanah,

and how it is one point,

as follows.

In the concept of a "point" there are two extremes: from

one side it has no form,

because if it has some form, it is not a "point" but rather a "surface" or a "line." On the other hand, from the "point" are drawn all the details of the form of "line" and "surface." That is:

that they are included in the "point."

And it is known also regarding the concept of "point" in geometry:

Although the "point" is beyond place,

i.e., regarding the point, place does not occupy space

[the fact that place occupies the form of the "point" is only due to the limitation of physicality,

because this is the only way to depict a point,

but the essence of the point is beyond place]

— nevertheless, specifically from the "point" is drawn a "line" and an unlimited "line" — without end,

until a multitude of "lines" from which is formed the greatest "surface" without end. That is, the multitude of details of "line" and "surface" are included in the "point."

The aforementioned concept of the "point" is emphasized in the general matter of Rosh Hashanah,

and with greater emphasis in Rosh Hashanah of this year, which is a year of Hakhel,

and it is also emphasized in this Shabbat day

(which is in proximity to Rosh Hashanah),

Shabbat Shuvah,

as follows.

The concept of the "point" as it is emphasized in Rosh Hashanah:

The⁴ function of Rosh Hashanah — the sixth day of Creation,

the day Adam was created — is,

that on this day Adam crowned the Supreme One as King,

and he demanded and effected that the entire creation recognize and accept upon itself the kingship of the Supreme One;

through his demand:

"Come, let us prostrate ourselves and bow, let us kneel before Hashem, our Maker"⁵,

and then the Supreme One "Hashem is King, He is robed in grandeur"⁶.

And so it is every Rosh Hashanah, whose concept is "that you should coronate Me over you"⁷ — the Jewish people,

"you are called 'man'"⁸ after Adam⁹,

"a people close to Him"¹⁰ of the Supreme One,

crown the Supreme One as King. And the Supreme One accepts the coronation and becomes "King of Israel"¹¹ and even "King over all the earth"¹²,

so that everything is taken over by the kingship of the Supreme One.

The concept of the coronation of the King is a "point" both regarding the service of the Jewish people who effect the coronation and regarding the Supreme One who accepts the coronation:

Regarding Jews:

The service of "make Me king over you" consists of a single and unique point — acceptance of the yoke of the kingdom of heaven,

that one is completely nullified to the Above,

and one internalizes that one's entire own existence is only "to serve my Master"¹³,

to serve the Above. This is a general nullification to the Above — not dependent on nor connected with calculating details of how one should serve the Above in particular.

On the other hand,

the point of nullification of "make Me king over you" includes and is drawn into all the particular powers of the soul:

After one has the single point of acceptance of the yoke of the kingdom of heaven

(which is above particulars)

— it descends and takes hold of the entire person,

in all his particular powers,

and thoughts, speech, and deeds:

"Shofar"

(which reveals the single point of "make Me king over you")

is from the language of and is connected with "improve your deeds"¹⁴,

many deeds,

and all these particulars are included in the manner of a "point" which includes everything.

And so regarding the Above:

The very essence of the point of kingship as it is above expansion and revelation

(down to the level of Essence which is above kingship,

and even above the level of "King of kings of kings")

— together with that it includes everything

(all the more so as this is in the Nasi, that "the Nasi¹⁵ is everything"),

it is in the manner of a "point" which includes everything.

That is, the matter of "make Me king over you" causes that Jews

(who crown the Above),

and the Above

(who becomes "King of Israel"),

become unified into one existence and one point,

like a son

(of whom it is said "you are children¹⁶ to Hashem your G-d")

whose existence is from the essence of the father,

so too Jews are one existence with the Above,

"literally a part of G-d above"¹⁷,

for when you grasp a part of the essence, you grasp all of it¹⁸,

and moreover, one does not divide between the "part" and the "essence" because "Israel¹⁹ and the Holy One, blessed be He are entirely one"

(even as this is in the language of the Targum),

Jews are literally one with the Essence and Being

(even above the level of son and father),

and it is impossible to divide between them.

And known are the two explanations²⁰ of "literally a part of G-d above": (a)

"literally" — that one emphasizes the truth of the matter,

that it is literally a part of G-d. And (b)

"literally" from the language of "substance",

meaning that through the fact that Jews and the Above are literally one, it is drawn down to the lowest levels in a tangible manner.

To the extent that through Jews the matter of "King over all the earth" is drawn into the entire world,

that it is openly recognizable in the world and in all creations that their entire existence is from "the truth of His existence",

as the Rambam states at the beginning of his book:

"All existences, heaven and earth and what is between them, exist only from the truth of His existence",

to the extent that the entire world becomes a dwelling place for His Essence and Being, blessed be He.²⁰

Every matter begins from Torah,

so too Torah is a point that includes everything:

In Torah there are many matters, even an infinite multitude. As the Mishnah states, "He gave them many Torahs and commandments"²¹. Together with this,

all the particulars of Torah and mitzvos are included in the Ten Commandments²².

And so we find regarding the tablets themselves:

It states in the Yerushalmi²³ on the verse²⁴ "from this side and from that side they were written" that in the Ten Commandments were included the entire Written Torah and Oral Torah,

and even what a veteran student will innovate in the future was given to Moshe at Sinai²⁵,

and the Ten Commandments themselves are included in the first utterance "I am Hashem your G-d"²⁶,

and the first utterance is included in the first word of the Ten Commandments — "Anochi"

(an acronym for "I Myself wrote and gave"²⁷),

which is included in the letter Alef of "Anochi"²⁸,

and the letter Alef is included in the thorn and single point with which one begins to write the letter Alef,

until His Essence and Being, blessed be He, which is not hinted at by any letter or thorn²⁹, even not by a point.

H

And so we find regarding the Giving of the Torah which is connected with Rosh Hashanah,

and moreover Rosh Hashanah is higher than the Giving of the Torah:

It states in the Mechilta³⁰ that at the Giving of the Torah the Above said to the Jews:

Accept My kingship and afterwards I will decree decrees upon you.

"Decrees" are the details of the commandments, all of which are His decrees.

[As explained in the discourses of my father-in-law, the Rebbe³¹, that even the commandments called "ordinances",

because they have a rational reason, must be fulfilled not (only) because of the rational reason, but in a manner of acceptance of the yoke because of the king's command,

just like "statutes" — "I have decreed a statute and issued a decree" and "you have no permission to question it"³²].

And the introduction to the decrees is "accept My kingship",

the general self-nullification to the King.

This matter of "accept My kingship and afterwards I will decree decrees upon you" is, in general, at the giving of the Torah,

but when it is divided into two,

the matter of "I will decree decrees upon you" is at the time of the giving of the Torah,

and the matter of "accept My kingship" is on Rosh Hashanah.

And furthermore:

Rosh Hashanah is not only the matter of "accept My kingship",

but on the contrary, Jews then engage in crowning the King — "make Me king over you".

The matter of the "point" that is one and includes everything is most emphasized on Rosh Hashanah of this year — Rosh Hashanah of a year of Hakhel.

The commandment of Hakhel is "gather the men, the women, and the children... to fear Hashem your God"³³,

and as the Rambam³⁴ writes regarding the portions that are read at Hakhel before all Jews by the king:

"They are obligated... to listen with awe and fear... like the day it was given at Sinai...,

and he should see himself as if he is now commanded and hears it from the Almighty,

for the king is an agent to make heard the words of God."

This means that the content of Hakhel is unity,

nullification and negation of the division of "men, women, and children",

so that all Jews, both "great sages who know the entire Torah",

and "one who cannot hear"³⁵,

are united into one congregation,

one existence and one point,

a "point" that includes within itself the multitude of details of Jews as they stand in a manner of a "point".

And the content of the unity is to effect upon all the listeners the same point:

"to fear Hashem your God",

until the ultimate perfection of fear — supernal fear — the point of self-nullification to the Most High "like the day it was given at Sinai...

as if he is now commanded and hears it from the Almighty",

one accepts His kingship by means of hearing the reading of the portions from the king — "the prince is everything"¹⁵ — "the agent of God" who effects in Jews the self-nullification and acceptance of the yoke of the kingdom of heaven,

the point of self-nullification that includes all the details of service,

as discussed earlier.

This point of "make Me king over you" of Rosh Hashanah,

includes the special emphasis of this year of "to fear Hashem" — is drawn down upon the entire year,

and is expressed in daily life:

The beginning of the day starts with saying "Modeh ani before You...",

which is analogous to the service of "make Me king over you":

"Modeh ani" is self-nullification and acknowledgment of one's entire existence,

which is a self-nullification that is an essential point that is above division

(therefore one can say "Modeh ani" even in the situation and state before "netilat yadayim"³⁶),

and together with this, this point includes all the details of service of the entire day.

And in more detail:

After the general self-nullification and acknowledgment of "Modeh ani" is drawn into the soul's faculties in a manner of understanding and comprehension,

which is the knowledge of Divinity after contemplation in the service of prayer,

one then arrives at the ultimate perfection:

the ultimate knowledge is that we do not know³⁷.

And in the well-known expression of a great one in Israel,

"I³⁸ pray to know like this child":

A child has no concept of the sefirot or about the order of the chain of descent, etc.,

so that one would need to negate the matter of "to Him and not to His attributes",

because he does not know about "His attributes",

he only knows about His Essence and Being,

and therefore when he prays, his intention is to the very Essence and Being. And about this the great one in Israel said that even when he prays,

he prays "to know like this child".

That is, his intention is to the Essence and Being.

And it is known the expression of the Alter Rebbe in his devotion³⁹ "I do not want Your Garden of Eden,

I do not want Your World to Come,

I want nothing but You alone." That is, after the perfection of knowledge in the level of Gan Eden and the World to Come — he attained the ultimate perfection that "I want nothing but You alone",

Essence and Being.

And that which the Tzemach Tzedek brings the two matters

(prayer according to the understanding of the infant and the devotion of the Alter Rebbe)

in "the root of the commandment of prayer",

is to emphasize that "the ultimate knowledge is that we do not know". Not the knowledge and comprehension etc., but rather the nullification and unification

(whether among those of comprehension or among infants)

with His Essence and Being, blessed be He,

"You alone".

[And to note from the custom of the Chassidim,

that "the root of the commandment of prayer" is among the matters in Chassidus that one begins to learn after Bar Mitzvah or even before that. Because when one begins to learn Chassidus,

knowledge and comprehension of G‑dliness,

one must immediately emphasize that "the ultimate knowledge is that we do not know"].

And this also has a connection with the prayer "Shir HaMa'alos MiMa'amakim"⁴⁰ which is recited during the Ten Days of Repentance beginning from "V'ra"⁴¹:

"MiMa'amakim",

depth within depth,

reveals the aspect of depth that is above the category of division etc.

Together with this, it is drawn down and acts in all details and particulars,

until all these details become unified and become one reality with the point of depth that is above the category of division.

In all that was said, there comes a special elevation due to the establishment of Rosh HaShanah in this year, which comes in close proximity to the day of Shabbos:

Shabbos is its matter "Vayechulu HaShamayim V'HaAretz V'Chol Tzeva'am"⁴²,

nullification of reality in a manner of

("Vayechulu" from the term)

cessation,

until everything becomes included in the aspect of delight

("Vayechulu" from the term delight)⁴³.

That is:

On one hand, the entire reality of creation is in ultimate perfection, and not only in the perfection of "very good"

(which is stated on the sixth day)⁴⁴,

but also the perfection that comes on the day of Shabbos — "Shabbos has come, rest has come"⁴⁵;

Together with this, the entire creation is in a manner of cessation and nullification,

so that all created beings are elevated and included in one point:

the point of delight, in addition to what was discussed earlier

(section 1)

that the day of Shabbos is one point].

It follows that in this year,

the point of "Make Me king over you"

(of Rosh HaShanah)

is elevated into the point of delight of the day of Shabbos,

and they become one point.

And this is with greater emphasis when on the day of Shabbos itself one stands after midday,

at the time of "Rava D'Ravin",

the perfection of delight⁴⁶,

and especially in proximity to its conclusion and seal of the day of Shabbos,

after all the matters of Shabbos have already been revealed

(including also the time of Tosafos Shabbos)

as they all stand in the point of simple delight.

And together with this, one connects it with a physical meal — the drawing down of the aspect of delight down to the lowest level.

And the main thing is the deed⁴⁷:

Standing at the conclusion and seal of the day of Shabbos, which comes and is in one continuum and one point with Rosh HaShanah,

each and every one must take with him the point of Rosh HaShanah,

"Make Me king over you",

in order to draw it down and reveal it in particular details,

in a manner that one is absorbed and unified with the point,

until "Yisrael and the Holy One, blessed be He, are all one"¹⁹,

one is one reality with His Essence and Being.

And although this is the highest level — it is demanded from every single Jew,

and "I do not ask etc. except according to their ability"⁴⁸,

and in the language of the verse⁴⁹ "It is not hidden from you, nor is it far away. It is not in heaven etc., nor is it across the sea etc., for the matter is very near to you, in your mouth and in your heart to do it."

And furthermore,

after the revelation of the teachings of Chassidus in the soul, this is not only "very near etc.",

but it becomes "a wondrous unity, unlike any other unity"⁵⁰,

as discussed earlier⁵¹.

And from the unity between Jews and the Most High — "Yisrael and the Holy One, blessed be He, are all one" — this is drawn down into the world,

"and the glory of Hashem shall be revealed, and all flesh together shall see"⁵²,

so that all measurements and limitations of the order of the chain of descent are nullified,

and there is a drawing down and revelation of the Essence and Being throughout the entire world,

a dwelling place for Him — for His Essence — in the lower realms,

So may it be for us,

speedily, in our very days,

in one moment and in one instant,

until the point that is above the division of time — it will not delay even the blink of an eye⁵³,

immediately and forthwith.

In addition to what was discussed earlier regarding the juxtaposition of the Sabbath day to Rosh Hashanah, that the two days of Rosh Hashanah and the Sabbath become one point,

and in addition to this, that on the Sabbath the "Vayechulu"

(from the term completion)

of all matters of Rosh Hashanah is realized - there is also the aspect of this Sabbath itself,

and this is - as emphasized "in His name which they will call Him"

(which indicates the content of the matter,

according to the teaching of the Baal Shem Tov)

- "Shabbat Shuvah" or "Shabbat Teshuvah" - the matter of repentance.

Regarding what was discussed earlier about the matter of the point that includes everything,

correspondingly, the matter of repentance is also a single point that includes everything. And this is both regarding the matter of repentance in its simple sense,

for undesirable matters,

and also,

and all the more so,

regarding the completeness of repentance,

"and the spirit shall return to God who gave it",

and as will be explained below.

And this is emphasized with extra emphasis at the time when the establishment of Shabbat Shuvah is in proximity and comes as a continuation of Rosh Hashanah,

and particularly a Rosh Hashanah of a year of Hakhel,

at the conclusion of the seventh year "a Sabbath unto the Lord".

The matter of repentance in its simple sense,

as it is a single point that includes everything:

Repentance includes and rectifies all matters of Torah and mitzvot,

"there is nothing that stands before repentance",

because repentance is higher than all matters,

and repentance causes a person to be elevated to a new level and state incomparable to his level and state as it was before,

until he becomes a "new existence"

(in the manner and analogy of the renewal of creation from absolute nothingness and naught),

and consequently all matters become rectified.

And as this is emphasized in the language of our Sages "repentance

(and afterwards)

and good deeds":

Seemingly, the order is that first there must be "good deeds" and afterwards,

if there is some deficiency in the "good deeds",

one rectifies it through repentance,

so it should have said "good deeds

(and afterwards)

and repentance"?

The explanation of this is:

The general point of repentance - drawing near and returning to the Almighty - causes that all "deeds" that come afterwards should be,

according to the will of God,

"good deeds".

And it can be said that correspondingly this is found in the entirety of creation.

Our Sages said that "repentance preceded the world",

and this is so that all deeds should be in a manner that the Almighty will afterwards testify that "and behold it is very good",

"good deeds".

And more deeply:

It is explained in the inner dimension of the Torah,

"the wisdom of truth" that the true essence of repentance is not

(only)

the repentance done for a particular sin that one has committed, God forbid,

but primarily - repentance from the term "and the spirit shall return to God who gave it",

the returning of a Jew to his source and true essence,

so to speak - which is the Almighty,

"the God who gave it",

for "one who gives, gives with a generous eye",

"from His full, open, holy, and broad hand",

up to the level that is beyond the category of "His hand",

His Essence and Being, blessed be He.

And in the language of the verse in the haftarah of Shabbat Shuvah - "Return, O Israel, unto the Lord your God",

one returns "unto the Lord your God". And in this itself there are two ways:

"unto and including" and beyond that "unto but not including",

that is,

not only in the aspect of revelations

(limitation),

but also in the aspect of the Essence,

the aspect of "unto but not including",

and beyond that "and return unto the Lord",

which is even higher than "Return... unto the Lord your God".

That is:

The matter of repentance is the essential connection of Jews with the Almighty,

through the soul,

the essential point of Judaism,

the pintele Yid,

for from the perspective of this point there are no distinctions between "your heads, your tribes" and "your woodcutters and your water drawers",

the distinctions are only in externality,

but not from the perspective of the essence of the soul,

according to the teaching of the Alter Rebbe based on the verse "Hear O Israel, the Lord our God, the Lord is One".

[And it is noteworthy that the content of the "Shema" portion is the acceptance of the yoke of the kingdom of heaven,

as our Sages said "Why was the portion of Shema preceded to that of 'Vehaya im shamoa'? So that one should first accept upon himself the yoke of the kingdom of heaven and afterwards accept upon himself the yoke of mitzvot",

which is the general point of accepting the yoke of the kingdom of heaven - "accept My kingship" (and further "make Me king over you") which includes all details of the mitzvot,

"I will decree decrees upon you"]:

"He does not want and he cannot be torn away from Elokus",

from his essential connection with "Hashem Echad",

until the level of "Yachid" which is higher than "Echad",

until even higher - Atzmus U'Mahus Mamash.

From this it is understood that the concept of Teshuvah is one point - the connection of Yidden with the Above,

and it is a point that includes everything - all the details of matters of Yidden,

from the simplest of the simple "Chotav Eitzecha V'Sho'av Meimecha" - that also by them the point of Yiddishkeit is in perfection

(as above)

until the greatest of the great "Rasheichem Shivteichem":

every level and perfection that he reaches is only a perfection according to his current state,

and not according to the value of the state to which he can and must be elevated in the future,

and certainly not for eternity,

when there will be the perfection of all matters "K'Mitzvos Retzonecha",

and consequently there must be "Kol Yamav B'Teshuvah",

returning to his root and source,

becoming one existence with His Essence and Being.

Together with this that Teshuvah is a matter of a point,

it is drawn down below within the boundaries of time - "Shabbos Shuvah":

It is known that "Shabbos

(is)

the letters of Tashuv",

and as explained in many places that "the concept of Shabbos and the concept of Teshuvah are all one,

namely the return of things to their source and root".

And if this was said regarding every Shabbos,

then certainly this is so regarding "Shabbos Shuvah". And especially according to what was discussed earlier,

based on what is explained in the Siddur HaArizal that Shabbos Shuvah includes all the Shabbosos of the past year in order to rectify and complete them,

and it also influences all the Shabbosos of the coming year.

In all this, there is added in Shabbos Shuvah of this year:

a) It is a Shabbos Shuvah of a Shnas HaHakhel,

which both from the aspect of the content of Hakhel - the unity of Yisroel in the point of acceptance of the yoke - and from the aspect that it is Motzai Shevi'is,

"Shabbos LaShem" - the rectification and completion in Shabbos Shuvah of all the Shabbosos of the past year

(which the entire year was "Shabbos LaShem" and certainly its Shabbosos)

is in a more elevated manner,

and it also affects regarding the Shabbosos

(and through them - also in the weekdays)

of the new year,

Shnas HaHakhel

(as discussed in the previous farbrengen).

b) From the aspect of the proximity of Shabbos Shuvah to Rosh Hashanah:

Although that which was discussed earlier regarding Shabbos Shuvah applies to Shabbos Shuvah of every year,

however, since

(as explained above)

Rosh Hashanah and Shabbos Shuvah have in them the same content - the essential connection of Yidden with the Above as is emphasized in the concept of "Hamlichuni Aleichem" of Rosh Hashanah,

and in the concept of Teshuvah of Shabbos Shuvah - since in this year they come in proximity until they become like one point,

it comes with greater strength and vigor

(as much as it is possible to say the concept of "addition" in an essential point)

- in this Shabbos Shuvah.

And the main thing is the deed:

All the above applies to every single Yid,

and as discussed earlier

(chapter 8)

that "Lo Bashamayim Hi... V'Lo Mei'Ever LaYam Hi...",

rather "Karov Eilecha HaDavar Me'od B'Ficha U'Vilvavcha La'asoso".

And especially after the revelation of Toras HaChassidus,

beginning with Sefer HaTanya,

the Written Torah of Toras HaChassidus,

which is "founded on the verse 'For the matter is very close to you...'

to explain well how it is very close". Until in a manner of understanding and comprehension that becomes a "wondrous unity unlike any other unity".

And then,

the revelation of "its explanation"

(of the Written Torah of Chassidus),

the Oral Torah,

the Maamarim of the later generations,

from the Alter Rebbe and from our Rabbis and Nesi'im of the later generations,

until from the Rebbe, my father-in-law, the Nasi of our generation who "the Nasi is everything"

(including also all matters that preceded him etc.).

And all this was given to literally every single Yid.

And although Sefer HaTanya was written for "Anshei Shlomeinu"

(as explained in the "Hakdamas HaMeLaket" to the Tanya),

nevertheless, the saying of the Alter Rebbe is known that Toras HaChassidus is not for a specific type of Yidden,

rather for all of Klal Yisroel,

until literally every single Yid,

because ultimately they become included in "Anshei Shlomeinu".

And may it be His will that standing at this conclusion and seal of the first three days of the new year,

that then

(after the completion of the service of the month of Elul and especially after the 18th of Elul,

the days of Selichot and the eve of Rosh Hashanah),

all matters are already "ready",

in a manner that one need only extend one's hand and take,

one need not wait for it to be given from Above because it is already in his possession. Rather, the Almighty wishes to grant him the merit that there should also be the quality of free choice - "and you shall choose life",

the choice stemming from the very essence of the existence of Jews, which is even higher than the commandments of the Torah - therefore one must extend one's hand,

So may it be His will that each and every one should "take" the essential point of these days to continue it into the service of the entire year,

through which there will be added with greater vigor and strength in all matters of service to the ultimate perfection,

until a perfection that has no value or relation to the previous state,

higher than the concept of cause and effect etc. And

And through this there will also come the blessings of the Holy One, blessed be He, upon the entire year,

as it is written "If you walk in My statutes and keep My commandments etc." then "I will give your rains in their time etc.",

and all the blessings that are enumerated there.

And simply,

a blessed year in all matters of good that is seen and revealed. Both spiritual good - a year of spreading Torah and Judaism,

which includes,

and especially,

the spreading of the wellsprings outward in all possible ways to the ultimate perfection,

and also physical good in its literal sense.

In spirituality and in physicality - first in spirituality,

and from this it is drawn down and descends into physicality. Or in physicality and spirituality - first in physicality and then in spirituality,

and as explained in the stories of the Rebbe, my father-in-law, the Rebbe, regarding the conduct of the Baal Shem Tov that he would encourage Jews and assist them in physical matters,

and then also in spirituality.

[And to add,

that stories are also relevant to women and children down to very young children,

and on the contrary,

as we see the nature and disposition of children (as the Almighty has implanted) that they show greater affection,

and have more enjoyment in stories than adults. From this it is understood that the aforementioned matter is also relevant to them].

Until the primary and inner blessing,

that immediately,

in one hour and one moment "in the blink of an eye" - "the Master has come", King Moshiach,

and he will redeem us and lead us upright to our 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",

and especially since we now stand at the "beginning of the year" which follows the "end of the year" that preceded it.

And so may it be for us that throughout the entire year,

in all its days and moments,

the state and condition of Rosh Hashanah should be drawn down

(like the drawing down from the "head" into the entire body)

- "You are standing today - Rosh Hashanah - all of you" "as one" literally "so that no head or end is found",

and their standing is "before the Lord your God",

the innerness of Havayah,

the very Essence and Being,

and especially in the year of Hakhel,

"Gather the people, the men, the women, and the children etc. to fear the Lord your God all the days etc.",

And the main thing - that it should be simply,

below ten handbreadths,

immediately and literally.

Discourse (in the style of a talk)

Beginning "A Song of Ascents from the Depths" - edited by the Rebbe, may he live for many good years,

and was published in a separate pamphlet.

It has been spoken many times that from every matter connected to Torah and Judaism one can derive a directive and lesson.

All the more so from the well-known teaching of the Baal Shem Tov that from every thing - even worldly matters - that a Jew sees or hears,

one must derive a directive in the service of God,

and certainly in matters of Torah, from the word "teaching",

that all matters of Torah also include "the custom of Israel" which "is Torah" are from the outset in a manner of study and instruction.

And accordingly, we will speak about the matter of the counting of years as it is according to Torah,

and the directive that can be learned from it.

And as an introduction:

Regarding the counting of years, we find in the Torah several methods:

Counting for kings

(the kings of Israel during the time of the Temple,

or the kings of the nations of the world - after the destruction);

Counting for documents

(until today there are those who conduct themselves thus);

Counting for creation - from the creation of the world.

The method of counting that became established among most of the Jewish diaspora is the counting of years from the creation of the world.

There is no single count for the creation of the world itself; there are several methods: (a)

When one counts from the Rosh Hashanah on which Adam was created; (b)

"Molad Tohu"

(BeHaRaD)

— one counts from Tishrei before the 25th of Elul when the world was created; and (c)

When one counts from the Rosh Hashanah after the creation of Adam.

The method of counting that became established throughout the Jewish diaspora is "Molad Tohu."

Accordingly,

this year is the year five thousand seven hundred and forty-eight since creation.

The lesson and instruction that can be derived from this count,

and with an introduction:

In writing the date in documents according to Torah law,

it is necessary to know the exact time—this primarily pertains to knowing the count of units, tens, and hundreds,

whereas the count of thousands is not as relevant,

because in that there is no possibility of error,

and therefore if one indeed did not write the count of thousands,

the document is valid.

And as we find in many holy letters of the great ones of Israel that only the count of hundreds, tens, and units is recorded,

and not the count of thousands.

Additionally:

Even when one writes the count of thousands,

it is a count in itself,

as we see that when writing [the year] 5748, one writes the letter "hei" with a small stroke,

and then—as a word by itself—"Tashmach"—the count of hundreds, tens, and units.

And regarding our matter:

In the count of hundreds, tens, and units of this year—5748—the unique lesson of this year is clearly emphasized:

The year "Tismach" (Rejoice)!

That is to say, the count of the year emphasizes and "calls out":

"Tismach" (Rejoice)! In the imperative and in the language of promise

(in the second person)

to every Jew, that one must be in joy.

And accordingly, it can also be explained regarding the hint of the year 5748 concerning the acronym:

In recent years, it has become customary to connect the acronym of the year with Mashiach,

where the letter "mem"

(the tens digit)

is the acronym for Mashiach,

and accordingly, the hint of the units digit was explained;

as last year—5747—"This shall be the year of Mashiach." And correspondingly, one must find a hint that is fitting for the year 5748.

There are, however, those who do not like to exert themselves "beyond the measure,"

and consequently, regarding every matter, they strive to find someone else to do the "work" for them—"their work is done by others,"

even though in this case it is not a forbidden labor on Shabbat...

And consequently, they go and ask so-and-so:

"Perhaps he can find some hint and acronym for the year 5748."

Thus

(The Rebbe, may he live for many good years, smiled and said:)

"If one will ask, 'How do I know this?' The answer is that 'it happened to me,'

I was asked this very question!"

And when I answered:

"Why does one need to look for acronyms,

when there is the sign of the entire word—'Tismach' (Rejoice),

they answered me:

'We need Mashiach!'

To that answer, I had nothing to reply...

Because I, too, want,

and I storm for Mashiach!

The matter of joy

(which we learn from the year "Tismach")

can be due to many matters,

Brit Milah,

Pidyon HaBen,

up to the joy of marriage—"Rejoice, O barren one" joy without limit;

but in addition to this, one must also find a hint connected with Mashiach.

And although this is a "great exertion,"

I did not become lazy and found a hint in the letter "chet"

(of 5748),

which is connected with redemption,

as follows.

The change in the count of this year compared to last year is in the units digit,

"chet" instead of "zayin."

And this corresponds to the fact that last year was a Sabbatical year,

"the seventh year"

("zayin"),

and this year,

the year of Hakhel,

is "at the end of seven years"—"the eighth year"

("chet").

And the connection of the number "chet" to Mashiach:

The Gemara says, "The harp of the Temple had seven strings...

and that of the days of Mashiach has eight,"

meaning that the essence of Mashiach is connected with the number eight ("chet").

And more specifically:

Also the number seven is connected with redemption,

And even though the Gemara says "The lyre of the Temple was of seven strings",

That is, the number seven is connected with the time before the perfection of the days of Mashiach,

But when one is in exile,

Also "the lyre of the Temple

(of seven strings)

" is connected with Mashiach our righteousness,

Because no one,

Even the great ones of Israel etc.,

Can build the Holy Temple except Mashiach our righteousness,

As per the ruling of the Rambam "The King Mashiach...

builds the Temple etc.",

And this will be after "He will wage the wars of Hashem and be victorious",

And only then "He will build the Temple in its place".

It turns out that both the number seven (zayin)

And the number eight (chet)

Are connected with redemption,

It is just that in the days of Mashiach itself there are two levels:

Seven,

And above that - eight.

One will understand this by first [understanding] the difference between the number seven and eight,

According to what is explained in the Responsa of the Rashba that the number seven includes the seven days of the cycle

(the seven days of the week,

the seven years of Shemittah,

the seven Shemittah cycles etc.),

And the number eight is above the cycle,

It is the guardian of the cycle.

[And this is similar to how it is in several matters,

Like the holiday of Shavuot - that after "Seven weeks you shall count for yourself" (the perfection of the seven days of the cycle) - one comes to "the fiftieth day" (which is above and guards the cycle)].

And its parallel regarding the days of Mashiach and the two periods within the days of Mashiach:

The first period,

The perfection of creation

(cycle),

And the second period is above the perfection of creation

(above the cycle).

And the explanation of this:

It has been spoken about many times that also according to the opinion of the Rambam who writes "Let it not enter your mind that in the days of Mashiach anything from the customary way of the world will be nullified,

Or that there will be a novelty in the act of Creation,

Rather the world will follow its custom,

And that which is said in Isaiah 'And the wolf shall dwell with the lamb etc.' is a parable and riddle etc. and all similar things regarding Mashiach,

They are parables etc." - Nevertheless, it is necessary to say that according to the opinion of the Rambam there will also be a novelty in the act of Creation,

Because the resurrection of the dead

("Awake and sing, you who dwell in the dust")

Is one of the thirteen principles,

This is a foundation of the foundations of the Torah,

And as the Rambam elaborates on this in the Epistle on Resurrection,

And more. That the resurrection of the dead is among the greatest novelties in the act of Creation.

And not that it will be in an exceptional manner,

Like in the story of Elisha,

That because he had "a double portion of your spirit" of Elijah,

Therefore he was able to effect the opposite of the customary way of the world,

And he revived the dead - Rather in the days of Mashiach the order of the customary way of the world will be changed,

Until it will be a fundamental change - that it will be "Awake and sing, you who dwell in the dust" for everyone.

And this is no contradiction to what the Rambam writes that in the days of Mashiach the customary way of the world will not be nullified,

Because the novelty in the act of Creation including the matter of the resurrection of the dead etc. will be in the second period of the days of Mashiach.

[Furthermore:

The Rambam writes in the Epistle on Resurrection "Know that these promises and the like that are said to be a parable,

Our words on this are not definitive etc.",

That is, even though in the Book of the Hand he ruled that these promises are "a parable and riddle",

He writes however in the Epistle on Resurrection that this is not a definitive matter. And it could be that all these promises ("And the wolf shall dwell with the lamb" etc.) regarding the days of Mashiach will be literally [fulfilled]. And so it is also ruled in Chassidus ].

That is, that in the days of Mashiach there will be two periods:

The first period - "The world will follow its custom". And the second period - "A novelty in the act of Creation".

And it can be said that the two periods of the days of Mashiach are hinted at in the two aforementioned numbers seven and eight

(zayin and chet).

Seven (zayin)

The perfection of the cycle,

Alludes to the first period of the days of Mashiach,

"The world will follow its custom",

Only a conduct of the world that is in ultimate perfection,

The nullification of "the subjugation of the kingdoms",

And "There will be no famine, no war, no envy and rivalry,

For the good will be abundant and all delights will be as common as dust etc. and the entire world's occupation will be solely to know Hashem",

Which is the perfection of the seven days of the cycle.

Eight (8)

Above the circumference,

It alludes to the second period of the days of Mashiach,

When there will be a "renewal of the act of creation" beginning from the most essential renewal - the resurrection of the dead,

Which is higher than the perfection of the circumference.

This also has a connection to the distinction between "Shemittah,"

The seventh year - 7,

And "Hakhel,"

The eighth year - 8.

In the year of Shemittah, all the details of the field and vineyard exist,

"The world follows its customary course,"

Only they are ownerless to all,

All are equal,

"For you, for your servant, for your maidservant, for your hired worker, for the resident alien who is in your land,"

"The expropriation of the King,"

This means that the ownership of the Most High is openly recognizable,

"Everything is in the domain of the Master of all,"

Which is analogous to and in the pattern of the first period of the days of Mashiach,

The perfection of the conduct of the world. The perfection of the circumference.

However, in the year of "Hakhel," all Jews are found, "the men, the women, and the children,"

In the Holy Temple,

And they hear the reading of the sections from the mouth of the king. This means that one goes out and becomes elevated from the reality of the world entirely,

Including the departure from the limitation and particular form,

And all become unified "to fear the Lord." Which is analogous to and in the pattern of the second period of the days of Mashiach,

The ultimate perfection which is entirely above the circumference.

And the hint and the acronym of the letter Chet - Tashmach:

The letter Chet is the acronym for "Cherut" (freedom)

(And also "Chayim" (life)),

This means freedom from all matters,

Not only from "subjugation to the kingdoms" but also "freedom" from all matters.

Including also "freedom from the angel of death,"

And the true freedom from the "angel of death" is not only that his activity is nullified from now onward,

But beyond this,

That no trace of his actions remains even in the past,

Which is the concept of "the resurrection of the dead"

(In addition to that the letter Chet is also the acronym for Chayim (life)).

Until one arrives at the perfection of the concept of freedom - freedom from all measures and limitations of the order of the chain of descent,

The world of freedom.

And one should connect this with the statement of the Zohar in our portion

(Which was discussed earlier),

Regarding the concept of "For the portion of the Lord is His people,"

"That He did not give them over to the ministers, etc.,"

That the conduct of the Jews is only through the Holy One, blessed be He, in His glory and His essence,

Not through angels, meaning that there will be "freedom" even from the conduct through angels, etc.,

Because the conduct is from His Essence

(Not like the nations of the world who "were given over to the ministers,"

Therefore they were not warned against association,

Because they receive their influence through the constellations and all the hosts of heaven and their princes,

As it is said, "From the signs of the heavens, the nations will be dismayed" (although from the true perspective of matters, it is not possible to worship the stars and constellations,

As the Tzemach Tzedek explains that the concept of "wine to the master, gratitude to the cupbearer" applies only to a human being who has free will,

But regarding the stars and constellations, etc., which are "like an axe in the hand of the hewer" [ ]),

Not through the Ofanim and Chayot of the World of Yetzirah and even not through the Seraphim which are in the World of Beriah,

But from the Essence and Being.

Accordingly, the proposal comes regarding the acronym of Tashmach that the acronym of the letter Chet should be "Cherut" (freedom),

In which the concept of the redemption in ultimate perfection is emphasized,

Even higher than the redemption connected to the letter Zayin,

As explained at length above.

And simply:

That after the entire "storm" and "outcry" of "Until when,"

In a manner of "I will wait for Him every day that He will come,"

On this very day,

[And as discussed many times that "I will wait for Him every day that He will come" does not mean that "every day" He waits that eventually Mashiach will come,

But that "every day" He is "waiting" that the day will come,

"For Your salvation we hope all the day" ]

However, since in the past year we were not merited that "this should be the year of Mashiach,"

We hope that in this year

(Tashmach),

That the concept of "freedom" regarding "Mashiach" will come

(The ultimate perfection of the days of Mashiach as above),

It should become easier,

And closer to actualize the redemption in actual reality.

May it be His will that from the acronyms and words and interpretations, etc. - we should immediately and at once be merited to the essence of all essences:

The coming of Mashiach our righteousness in actual reality,

Below ten handbreadths,

And he will redeem each and every one of Israel and the entirety of Israel.

And in one hour and in one moment,

everyone dances together,

out of true joy without limit,

according to the command and promise of the year "Tismach",

to our holy land,

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

to Jerusalem the holy city,

to the holy mountain and to the Holy Temple,

"the Sanctuary of my L-rd, Your hands have established",

may it be built speedily in our days through the righteous Mashiach,

and as discussed earlier that Mashiach "will build the Sanctuary in its place".

And one merits to fulfill the mitzvah of Hakhel in its simple sense,

in a manner that on the festival of Sukkot of this year everyone merits to be in the third Beis HaMikdash,

"built as a tower with turrets",

and to hear the reading of the sections from the king,

David the king, the Mashiach.

So may it be for us,

souls in bodies,

248 limbs and 365 sinews,

the completeness of the nation,

and "their silver and their gold with them",

including also "their silver and their gold" in spirituality,

the completeness of the Torah and its mitzvot,

and the completeness of the land "the L-rd your G-d will expand your border",

And the main point of all main points - immediately and instantly.

His Holy Honor the Rebbe Shlita commanded to play a preparatory melody. The melody of the Alter Rebbe

(the fourth time - once).

Nye Zhuritsy Khloptsy. May the Holy Temple be built.

Afterwards, His Holy Honor the Rebbe Shlita recited the Grace After Meals. And he gave the challah and the water to the Rav M.Y. Shlita.

After the Grace After Meals he said:

If there will be those who will "grab" from the "remnants",

from the challahs or the water - they should remember not to eat immediately,

rather they should wait until after Havdalah.

Afterwards - Maariv. Havdalah. And he distributed to each one from the cup of blessing.

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

* * * * *