English translation — ברכת כ"ק אדמו"ר שליט"א להתלמידים שיחיו - ערב יום הכפורים, בבית הכנסת, לפני כל נדרי, ה'תשמ"ט

And He spoke, etc., speak, etc., may He bless you, etc., may He shine, etc., may He lift, etc. And they shall place My name, etc., and I will bless them.

May the Most High bless and grant success to each one of you within the entirety of Israel with all blessings,

and first and foremost — the Priestly Blessing

(mentioned above),

in which there is the innovation

(regarding blessings in general),

that it also has

(also)

the quality of prayer,

which brings about a new will

("May it be His will"),

in addition to the quality of a blessing

(as explained in the Chassidic discourses of our Rebbes, our leaders).

And within the blessing itself, the Priestly Blessing also has the quality,

that through it the blessings and requests are drawn down

(that one may ask for)

in a manner of "until swiftly His word shall run",

as explained in the Chassidic discourses on the verse "and behold, the staff of Aaron blossomed, etc., and produced almonds",

that almonds allude to the priesthood,

because through the Priestly Blessing the influence is drawn down with great speed without any delays,

like almonds which ripen quickly,

and therefore it is called "shaked" (almond) which indicates speed

(as it is written "a rod of an almond tree, etc., for I am watching over My word to perform it").

An example of the aforementioned quality of the Priestly Blessing also exists when a Jew blesses other Jews — for every Jew is comparable to a priest,

as per the ruling of the Rambam that "not only the tribe of Levi, but every single person, etc., whose spirit moved him, etc.,

behold, he is sanctified as the Holy of Holies",

he is like a Levite,

and moreover — like a priest,

and moreover — like the High Priest

(Holy of Holies).

And as was already revealed at the Giving of the Torah,

when at that time every Jew and all Jews until the end of all generations were blessed:

"And you shall be to Me a kingdom of priests",

and as explained in the Midrashim and commentaries,

that this means

(the level of)

"High Priests".

And moreover:

since this is stated in Halacha

(that "every single person, etc., whose spirit moved him, etc.,

behold, he is sanctified as the Holy of Holies"),

and a Halacha in the book Yad HaChazakah of the Rambam — this gives the power to overcome and dominate anything that could hinder or at least weaken the service.

From this it is understood,

that when Jews bless other Jews

(where every Jew is comparable to a priest and a High Priest)

— it has something akin to and an example of the quality of the Priestly Blessing.

And especially when this is on the eve of Yom Kippur,

which is an eve and preparation and beginning for the service of Yom Kippur,

and the service of Yom Kippur is specifically by the High Priest,

the service from the aspect of Yechidah — in world, year, soul:

once a year — the High Priest,

in "once a year" — the holy day,

in "once in a place" — the Holy of Holies,

where the High Priest enters to perform the service on Yom Kippur.

And something similar exists by every Jew on Yom Kippur — from the aspect of the High Priest within him,

Yechidah of the soul. And he performs the service on Yom Kippur in "once in a place"

(the Holy of Holies)

— as is known the saying of our Rebbes, our leaders

(transmitted by my revered father-in-law, the Rebbe)

"Make here the Land of Israel",

that every Jew is told and receives the powers to make his place into the Land of Israel in general,

and the essence of the Land of Israel is — Jerusalem, the holy city,

and there itself the essence is — the holy mountain,

the Temple Mount,

and there itself — the Holy Temple and the Holy of Holies. It follows,

that a Jew must make his place — the Holy of Holies.

And he receives for this special powers on Yom Kippur,

when the level of the High Priest stands in every Jew more revealed. From this it is also understood regarding the eve of Yom Kippur,

that the service at that time is a preparation and beginning for Yom Kippur — that the services and blessings of a Jew on this day,

have within them the power and force of the aspect of the High Priest.

And especially since the eve of Yom Kippur itself comes after the service of Jews during the Ten Days of Repentance in general,

beginning from Rosh Hashanah

(which is a matter in itself within the Ten Days of Repentance),

and before this — the service in the month of Elul,

when the Most High is like a "king in the field",

beginning already from the Shabbat of blessing Elul,

and afterwards one went from strength to strength in the service during the month of Elul,

until the 18th of Elul — which infuses vitality into all matters of Elul,

and afterwards — the service in the days of Selichot,

until the eve of Rosh Hashanah,

when at that time every Jew and all Jews know

(until the end of all generations)

that they were found righteous in judgment,

until they are inscribed and sealed immediately in the book of the completely righteous.

And then,

as mentioned—the service on Rosh Hashanah,

and the Ten Days of Repentance,

during which one stands in a state of "Seek Hashem when He is found, call upon Him when He is near",

The Most High demands and urges the Jewish people that it should be "Seek Hashem when He is found" and "call upon Him when He is near",

and this causes that all blessings from the Most High be drawn down in actuality from His full, open, holy, and expansive hand,

as has been discussed many times in these days,

And all the more so when one stands

(at the conclusion of the Ten Days of Repentance)

in the time that connects the ninth of the month and the tenth of the month,

and one has the arousal of the tenth of the month,

the holy day,

together with the arousal on Erev Yom Kippur,

which has in it that which is not in the other. It is therefore a certain thing,

that standing now in this time that connects Erev Yom Kippur and Yom Kippur—a Jew is like a High Priest,

and his services and blessings are like those of a High Priest.

To this is added further emphasis from the Chumash portion of Monday,

the day that is a preparation for Erev Yom Kippur—where it is written "For the portion of Hashem is His people, Yaakov is the lot of His inheritance",

that every Jew is "the lot of His inheritance",

And therefore every Jew is also a master over the entire world,

as it is written before that—"He set the borders of the peoples according to the number of the children of Israel",

the seventy nations corresponding to the seventy souls of Israel

(and the reason for this is "For the portion of Hashem is His people, Yaakov is the lot of His inheritance").

From this it is understood,

that if this is so regarding the entire world

(that Jews are the masters over it),

all the more so is this the case, first and foremost, regarding Jews themselves

("Yaakov is the lot of His inheritance"),

that every Jew attains

(openly)

the ultimate perfection,

up to the level of a High Priest.

And especially since so much time has already passed since the Giving of the Torah,

when Jews were told "And you shall be to Me a kingdom of priests"

(as above),

and since then they have gone from strength to strength in all matters of Torah.

And one can connect this also with the Chumash portion that follows this,

today's Chumash portion—"He made him ride on the high places of the earth, etc.",

which indicates the lofty level of Jews,

and how they are above all matters of the earth,

And—"He suckled him with honey from the rock, and oil from the flinty rock",

which refers to the study of Torah,

and within the Torah itself—the inner dimension of the Torah,

through which Jews are elevated to the level of a High Priest and the Holy of Holies

(as will be explained).

The aforementioned matter—that every Jew is like a High Priest, etc.—has a special connection to the students of the yeshivah,

for with them is revealed the matter of "whose spirit moved him and he understood knowledge, etc., to know Hashem, etc., and he cast off from his neck the yoke of the many calculations that the children of men seek",

the vanities of the world,

As one sees simply that the occupation of the students of the yeshivah is—the study of Torah,

and they separate themselves from all the vanities of the world,

and consequently they become "sanctified as the Holy of Holies",

as per the ruling of the Rambam mentioned above.

Together with this, however, it does not mean that the students of the yeshivah have no connection with the world,

but on the contrary—He looked into the Torah and created the world,

all matters arise from Torah,

and from Torah they are drawn into the world,

such that Torah becomes the master over the world.

And regarding the students of the yeshivah whose essence is Torah:

That which a student of the yeshivah separates himself from the vanities of the world,

the meaning of this is,

that he utilizes the matters of the world,

in all your ways know Him and all your deeds should be for the sake of Heaven,

but with this he knows that the world is vanity

(the vanities of the world),

and the main thing and master over the world is—Torah.

As the Gemara says regarding the breath of the schoolchildren,

that through this the world that was created with seven breaths is sustained,

beginning from "He placed the world in their hearts",

a small world, this is man,

and the heart goes out to all limbs,

until the great world,

that he becomes a master over the entire world,

and as above that "He set the borders of the peoples according to the number of the children of Israel".

Until this brings perfection in the entire world,

until it will be in ultimate perfection in the true and complete redemption,

when it will be to perfect the world under the kingdom of the Almighty.

Among the students of the yeshivah themselves, this stands with even greater emphasis regarding the students of the Tomchei Temimim Yeshivah,

whose name

("Tomchei Temimim")

was given by our Rabbis and leaders:

The students of Tomchei Temimim Yeshiva are comparable to a "perfect offering",

and their study of Torah in particular is in a manner of temimus (wholeness),

"Torah Temimah",

the soul of the Torah and the inner dimension of the Torah

(the aspect of honey and oil within the Torah,

as above)

together with the body of the Torah and the revealed dimension of the Torah,

so that they become one.

For within the Torah itself, the aspect of the Holy of Holies of the Torah is — the inner dimension of the Torah.

And all the more so when one studies this together with the revealed dimension of the Torah,

"Torah Temimah".

From this it is understood,

that the matter of "sanctified as the Holy of Holies" is with greater emphasis by the students of Tomchei Temimim Yeshiva.

And all this is in a manner of "Tomchei Temimim",

that this supports and sustains the entire world,

as discussed above that the Torah is the master over the world and through the Torah the existence of the entire world is sustained,

until — that the Torah brings about perfection and wholeness in the world.

And this matter is with extra emphasis in this year — a leap year,

which is called "a perfect year",

which is connected with

(and connects together)

all matters of perfection,

beginning from the perfection in Torah,

for He looked into the Torah and created the world — all things begin from the Torah,

from those who have merited this and are meriting and are drawing this down,

for holiness does not move from its place,

once one enters Tomchei Temimim Yeshiva — it remains so all the days of his life,

and on the contrary — not only does it remain,

but it gives power and urges him that he should ascend from strength to strength

(also)

in the matter of perfection,

and especially in perfection in the study of Torah,

and great is study which brings to action.

This also confirms further,

that all these blessings and matters which were spoken about during the day,

addressed to each and every one of Israel,

men, women, and children — certainly apply to the yeshiva students,

and to the students of Tomchei Temimim Yeshiva in particular,

and on the contrary — they precede them in this matter,

for first and foremost is "He looked into the Torah and created the world",

as above.

And especially since all the resolutions were made to uphold and continue in this,

for holiness does not move from its place,

and moreover — to add in this from strength to strength,

in accordance with the command and empowerment to ascend in holiness in general,

and all the more so in the "Holy of Holies",

the level of the High Priest,

which in the Torah itself — is especially the portion of the inner dimension of the Torah,

and in the Jews themselves — is the level of the High Priest.

In this year there is an additional quality from the fact that it follows a special year — the year of "You shall rejoice and be glad" and the year of "Assemble the people, the men, the women, and the children";

and it is understood that in this year the matter of joy and assembly must be in a manner of ascending in holiness,

from strength to strength.

And especially since this year is the year 5749,

and as discussed above the hint in this,

that the letter Tav is the acronym for Teshuvah (repentance),

and in 5749 there are two interpretations:

"It shall be a year of good deeds",

and "It shall be a year of good Mashiach",

which is achieved through repentance,

which causes that the deeds should be good and luminous,

until the perfection of good,

which is the essence of Mashiach,

and in this itself — the quality of "good" is added.

And all this gives further elevation in the perfection of this year as a leap year,

"a perfect year"

(as above),

which brings about perfection also in the years before it,

and brings about the matter of perfection,

the equalization of the sun and the moon

(similar to how it will be in the future to come).

Which indicates the connection and perfection of the inner dimension of the Torah and the revealed dimension of the Torah

(Torah Temimah),

the special matter of Tomchei Temimim Yeshiva

(as above).

And in a more general way — this indicates the connection of the two services of the sun and the moon,

and there is something in this that is not in the other,

as explained in the Torah of the Maggid regarding the matter "and our eyes are luminous like the sun and the moon",

And so also in the Torah of the Baal Shem Tov,

and from the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab)

of blessed memory, and my revered father-in-law, the Rebbe, the leader of our generation,

and so also in the matters after this,

And in general — in his students,

and especially the yeshiva students,

and in particular — the students of Tomchei Temimim Yeshiva,

who are a part and an essential and perfect part,

"Temimim",

and in a manner of "Tomchei Temimim"

(as above).

To this is added emphasis from the fact that in the fixed calendar of this year, Yom Kippur falls on the fourth day of the week,

the day on which the two great luminaries were hung,

the sun and the moon,

What this goes, as mentioned,

on the inner dimension of Torah and the revealed aspect of Torah,

until they become one reality,

the perfect Torah.

What this is the unique service of the students of Tomchei Temimim Yeshiva,

as above,

that they have a special connection with all these matters mentioned today,

and on the contrary — they come first and foremost,

and in them all this comes to an additional emphasis.

And regarding practical application:

You should study the revealed aspect and Chassidus and how they become one thing,

the perfect Torah,

and you should have success in this study.

And study is greater as it leads to action,

both the action that comes from the revealed aspect and the action and service that comes from Chassidus,

as its concept is explained in Kuntres HaAvodah.

And through this you become "close to heaven",

that all matters of heaven,

and especially — heaven that is in Torah — become close to you,

and all matters of earth,

and especially — earth that is in Torah,

which is the practical aspect of Torah,

becomes "distant"

(relative to heaven that is in Torah),

for the main occupation of the yeshiva students and especially in Tomchei Temimim Yeshiva is in "Yagdil Torah Veyadir",

and not only in Torah that relates to action,

And so it also comes down in service — that their soul becomes primary

(close to heaven)

and their body secondary

(distant from the earth),

But not in a manner that there is no body and earth,

rather one also has a body and physicality,

but this is in a secondary manner,

and as above that the minority of worldly matters are vanity and secondary

(vanities of the world).

And simply — that one does all these matters out of health of the soul,

and from this is also drawn down perfection in the body,

health of the body,

and the joining of both together,

that one is simply healthy in spirituality and in physicality and both together

(in the manner of the union of sun and moon).

And furthermore, and this is also essential,

that each one of you becomes a candle to illuminate,

and all together — candles to illuminate,

to also light up other Jews,

And as mentioned above,

that in addition to the blessings today,

which certainly also applies to you,

you have an additional unique role as students of the yeshiva and especially Tomchei Temimim.

What this includes all of you who are here,

and all students,

also those who are in the branches of the yeshiva in every place. And on the contrary — there is the advantage of service with one's own power,

because the branch is not a candle in the daytime.

Until that through this branch it also adds to the center,

and in the manner of "from my students more than all of them".

And certainly each branch will add more branches,

and likewise each student

(being a candle to illuminate)

will certainly add more students,

that certainly each of you has merited,

or you will merit — to have your own students,

and this itself — may more and more come to you,

and raise many students,

and this will also add perfection to you,

for "from my students more than all of them".

Until you will bring the perfection of "the earth will be filled with knowledge of the L-rd as the waters cover the sea".

And all this with extra emphasis and addition being the year 5749 and a leap year,

and coming in continuation to the year of Hakhel and the year of "Tismach Vesisamach".

And this will be an immediate preparation that we will all go to the Holy Land,

to the third Holy Temple,

and we will see there how the High Priest enters the Holy of Holies,

And immediately and instantly,

and not later even for a blink of an eye,

so that still on this Yom Kippur,

the holy day,

one will see how the High Priest enters the Holy of Holies literally.

And in this itself perfection comes through that Jews say this in their prayer on Yom Kippur,

as discussed earlier

(today)

the explanation of "and we will fulfill the bulls of our lips",

that through "our lips" perfection comes

(and we will fulfill)

also in the bulls,

as they are offered on Yom Kippur!

And especially since every Jew is on the level of High Priest,

and is "sanctified with the sanctity of the Holy of Holies",

as per the ruling of the Rambam mentioned above.

And in this itself — one goes constantly from strength to strength until one appears before G-d in Zion,

And to Zion it will be said "and He will establish it, the Most High",

and immediately and instantly.