Blessings after Receiving the Pan Kloli Erev Rosh HaShanah, 5752

Translation by Sichos in English

1. The Holy One, blessed be He, has delivered a decision — particularly relevant in these days of judgment — that it is necessary that “the ruling body shall save;” i.e., in every judgment, saving is of paramount importance. This is particularly true in regard to our present status in exile, there is a necessity for saving and delivering our people, bringing the True and Complete Redemption.

At present, even those who are blessed with both material and spiritual prosperity, and even those who live in Eretz Yisrael, and more particularly, even those who live near the site of the Beis HaMikdash, must realize that, since the “Sanctuary of the L‑rd established by Your hands” has not been built, they are still in exile.

This state will continue until the entire Jewish people return to Eretz Yisrael. Then the Yovel will be reinstituted and thus, “each man will return to his family inheritance,” even those who declare “I love my master” and therefore are not freed by the Sabbatical year.

We must be ready to accept the coming of the True and Complete Redemption immediately. David, the anointed king, and the Previous Rebbe will be our leaders. The sooner we complete all the matters dependent on us, the sooner the Redemption will come.

As mentioned in the previous address, there are three unique factors this year. Since it is already Erev Rosh HaShanah, we can be sure that everything is prepared, for, as the Tur writes, it is the character of this nation that even before G‑d’s decision has been rendered, they know the nature of the decision. And therefore, they wear festive garments and “eat sumptuous foods and drink sweet beverages.” And the preparations for this is undertaken on ErevRosh HaShanah. Afterwards, our activity on Rosh HaShanah affects the entire year to come as the head controls and directs the functioning of the entire body.

And we can be assured that this will be “a year of wonders in all things.” The Hebrew “in all things” bakol reflects the three expressions of blessing found in relation to the Patriarchs: In regard to Avraham, it is written, “And G‑d blessed Avraham with everything (בכל).” In regard to Yitzchak, it is it is written, “I have eaten of all (מכל).” And in regard to Yaakov, it is written, “I have everything (כל).” Since these are the Patriarchs of the Jewish people, it is understood that these qualities are communicated to each of their descendants, men, women, and children. Every Jew will possess this threefold quality of blessing in the fullest possible manner in these last days of exile.

And this will lead to the entry into Eretz Yisrael and taking possession of the land in a full and complete manner in the immediate future so that “each man will be under his vine and each man under his fig tree.” And this will be influenced by the month of Elul, a month characterized by the verse, “I am my Beloved’s and my Beloved is mine.” Since “my Beloved is mine,” even in the closing moments of Elul, G‑d will grant every individual Jew abundant blessings in both a spiritual and material sense.

This is influenced by the Torah reading of the previous Shabboswhich begins “You are all standing before G‑d, your L‑rd.” It proceeds to mention ten1 different categories of Jews, but emphasizes how they are all united “before G‑d, your L‑rd.” And this grants the potential, as we read in next week’s Torah reading, for every Jew to proceed, Vayeilech. And indeed, to proceed from exile to the Redemption, to Eretz Yisrael. And each Jew will merit, as reflected in Rashi’s commentary, “a fullness of days and years,” for his days and years will be full with the Torah and its mitzvos.Although Rashi’s statements are made in regard to Moshe, since every Jew possesses a spark of Moshe in his soul as explained in Tanya, this perfection can be reflected within him as well.

Today is the birthday of the Tzemach Tzedek, the day when the spiritual source of his soul shines powerfully. Surely, he is doing all that is dependent on him for his name, the name of Mashiach2 to be revealed.

And we will merit the revelation of all types of Divine light and influence, on both the spiritual and material planes in the immediate future. And this will be revealed on Erev Rosh HaShanah and will be reflected in the conduct of the Jews who “clothe themselves in white and robe themselves in white” even before Rosh HaShanah itself.

This is particularly true in the present year when Erev Rosh HaShanah is preceded by Shabbos. Shabbos represents a state of holiness that is not dependent on human activity.3 This quality is drawn down to every Jew. And from Shabbos, we proceed to Sunday, a day described as “one day,” i.e., “a day when G‑d was one with His world.” And thus we proceed to Rosh HaShanah on the second day of the week, a day associated with a difference of opinion for the sake of heaven, like the difference of opinion of Hillel and Shammai.4

And this will lead to the redemption immediately. Miyad (מיד), the Hebrew for “Immediately,” is an acronym for the three names Moshe (the mem), Yisrael (the Baal Shem Tov, the yud5 ), and David (the daled) and it fuses their influences together. And this will lead to the Redemption, when “And with our youth and with our elders… with our sons and with our daughters,” we will proceed to Eretz Yisrael, to Jerusalem, to the Beis HaMikdash, and to the Holy of Holies which contained the Even HaShtiah, the stone which served as the foundation for the entire world.

(The Even HaShtiah is associated with the Jews’ demand that the Redemption come immediately. For they maintain that they have completed the service of revealing how the entire world is based on the foundation of the Even HaShtiah as it exists without change in the Holy of Holies.)

And this will be in a manner of Atem Nitzavim, “you are standing,” which Chassidus associates with the firm and powerful stance of a king. I.e., every Jew will rule over his entire environment, and indeed, over the entire realm of existence. He will possess everything that he requires without the need for effort, for a king is not required to work. And he will accept the Kingship of the King of kings. The acceptance of G‑d as King is amplified because many people are gathered here and “The glory of the King is [revealed] in the multitude of people.”

And then, we will proceed together with the entire Jewish people, “on the clouds of the heavens,” to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash in the True and Complete Redemption, each Jew receiving a kesivah vachasimah tovah in both a material and a spiritual sense, a healthy body and a healthy soul. May this take place in the immediate future.
________________________________________________________

FOOTNOTES

1.

Similarly, in a personal sense, these ten categories reflect how all of the ten Sefiros shine in a revealed manner within every Jew’s soul.

2.

I.e., both the names Tzemach and Tzedek are associated with Mashiach.

This relates to the statement in Kabbalah that there are five names for the soul, the highest of these being the name yechidah, for Mashiach is identified with this potential. And thus the essence of Mashiach is one with G‑d’s essence.

3.

Shabbos also represents a microcosm of “the era which is all Shabbos and rest for eternity.”

4.

The name Moshe (van) can be interpreted as an acronym for the names Moshe, Hillel, and Shammai. Hillel and Shammai represent the two side vectors and Moshe the middle vector which connects them.

5.

The yud can be written as a single point. This relates to the essential Jewish point within every Jew’s soul, the pintele yid.

Translation by Sichos In English

Kuntres Rosh Hashono, 5752

Released a few days in advance of Rosh Hashono, the discourse begins with the verse from the prophet Yeshaya: “On that day a great shofar will be sounded, and the ones who are lost in the land of Ashur and the ones who are pushed away in the land of Mitzrayim, will come and prostrate themselves to Hashem on the Holy Mountain in Yerushalayim.”

The Rebbe asks a few questions on this verse: What is special about a “great shofar”? Why does it say that the shofar “will be sounded” without specifying who will be sounding it — it seems as though it will be sounded on its own?

The shofar here is explained in spiritual terms: the cry of the innermost point in the heart which is above intellect. This cry draws down the corresponding level from Above, meaning the Supernal Will which transcends the level of Chochma (usually translated as “wisdom”).

There is a different verse that describes the shofar as being sounded by Hashem, but that verse refers only to a “shofar” and not a “great shofar”.  But the “great shofar” of the future is sounded from a level higher than any of Hashem’s names!

Also at Matan Torah there was the sound of a shofar, but not a “great shofar” — the shofar of the future will be even greater.  The reason, given in the name of the Mitteler Rebbe, is that at the time of Matan Torah the entire Jewish people were in a state of closeness with G-dliness קירוב לאלקות and therefore a “regular” shofar was sufficient to awaken their hearts.  But the shofar of the future, of the true and complete Geulah, has to reach the “lost” and the “pushed away”, who are far from G-dliness, and therefore in order to reach them requires the “great shofar”. This also explains why it send that it will be sounded “by itself” — because in order to awaken those who are so far from any interest or recognition of G-dliness will require a cry from Above, by itself, without any awakening from below at all. Now, on every Rosh Hashono, we sound a regular shofar, meaning that through our effort we awaken and draw down from Above.  But the great shofar of the future is drawn down by itself without any effort from below.

However, there is a question: we find that the great shift of the future is likened to our sounding of the shofar on Rosh Hashono through our own effort — they couldn’t be more different! The Rebbe explains it by connecting it to the original Rosh Hashono, at the Creation of the world, which preceded any effort from below (since “below” did not yet exist), and what this teaches us in our avoidah:

The shofar is narrow at one end and wide at the other. This reflects our cry from the narrow side, the limitations we find ourselves in.  Just like the way that a poor man’s prayer is more potent and heartfelt and more readily accepted, so, too, the cry that comes from the “narrow” limitations that challenge us.  And there is nothing more “narrow” and limiting than to be lost in Ashur or pushed away in Mitzrayim, so the “great shofar” of the future that is sounded “by itself” in order to awaken those distant individuals is indeed similar to our shofar.

But beyond that, it turns out that this itself — the very lowly and distant state of the lost and pushed away — is the cause of such a lofty revelation as the “great shofar”! And this is in fact the reason that Hashem created such places, and caused a Jew to be exiled there.  When these places cause an awakening of the “great shofar”, not only are the Yidden in those places elevated to a higher level, but these places themselves (the lowliest places of exile) are also elevated.

How does this explanation guide us in our avoidas Hashem (since the lost and pushed away are not consciously serving Hashem)?  Says the Rebbe: even one whose avoidah is complete בשלימות can learn from this: if he contemplates the loftiness of the Ohr Ein Sof then even his “true avoidah” is lacking and considered a sin; therefore, he feels himself to be “lost” and “pushed away”, and through this the revelation of the “great shofar” is awakened and drawn down.  Since he recognizes and feels that it is not his avoidah that is dragging down the revelations, but rather Hashem’s chesed — it is like the shofar that is sounded by itself with no awakening from below at all.

The Rebbe then adds, in the name of his father-in-law the Previous Rebbe, that this “great shofar” awakens the “innermost point” of every Yid, and every single one (including the lost and pushed away) will want to go out of golus and go to Yerushalayim and prostrate themselves to Hashem, because this is the true desire of every Yid.  Meaning, that unlike Yetzias Mitzrayim when the desire to leave came from Above, in the future Geulah it will be the desire of Yisroel to come to Yerushalayim — the awakening from Above of the “great shofar” is only the means by which the true desire of Yisroel is revealed. Thus, the avoidah will in fact be their own, only that for the truly “lost” and “pushed away” the avoidah will come after the great shofar which will awaken their true desire (which was drawn down from Above by itself).

The instruction for us is:

“… At the end of the time of golus when only a few moments remain before that day when the great shofar will be sounded [and more than this, as regards several inyonim the inyan of “the great shofar will be sounded” has already begun, as understood from the words of my father-in-law, and particularly that since the time he wrote that until now many years have passed, and how much moreso in the recent times when we saw that there are a number of individuals who were at first in a situation of lost and pushed away, r”l, had an awakening of tshuva through the sounding of the “great shofar”*] there needs to be the avoidah of Bittul. This is the awareness and feeling that everything that is accomplished through his avoidah, both as regards himself and as regards others, is not due to his own virtues, but rather it had been given from Above.  Such a feeding will not cause a weakening in his avoidah, but to the contrary, this getting will cause his avoidah to be stronger.  Because when his avoidah drives grin his own existence, it is limited — his “maximum” בכל מאודך is his own limited maximum.  But when he feels that his avoidah is not through his own power but rather from G-dliness, then he goes out from his own limited existence and his avoidah is above measurement and limitation.”

The Rebbe concludes that this has to be drawn into physicality גשמיות, and it is understood that whatever was done until now is insufficient (after all — we just learned that we can access the unlimited in our avoidah!). The awakening of the “great shofar” has to be in a way that every Yid, including the lost and pushed away, will come to prostrate himself to Hashem on the Holy Mountain in Yerushalayim, in the simple sense, through Moshiach Tzidkeinu.  Meaning: we don’t rest until every Yid is part of the Geulah, until every Yid recognizes Moshiach, until every Yid reveals and acts upon his true desire to leave golus and go to Yerushalayim!

*This maamor was originally said after the awakening that followed the Six Day War.

Blessings after Receiving the Pan Klali Erev Rosh HaShanah, 5752(1991)

1. The Holy One, blessed be He, has delivered a decision — particularly relevant in these days of judgment — that it is necessary that “the ruling body shall save;” i.e., in every judgment, saving is of paramount importance. This is particularly true in regard to our present status in exile, there is a necessity for saving and delivering our people, bringing the True and Complete Redemption.

At present, even those who are blessed with both material and spiritual prosperity, and even those who live in Eretz Yisrael, and more particularly, even those who live near the site of the Beis HaMikdash, must realize that, since the “Sanctuary of the L‑rd established by Your hands” has not been built, they are still in exile.

This state will continue until the entire Jewish people return to Eretz Yisrael. Then the Yovel will be reinstituted and thus, “each man will return to his family inheritance,” even those who declare “I love my master” and therefore are not freed by the Sabbatical year.

We must be ready to accept the coming of the True and Complete Redemption immediately. David, the anointed king, and the Previous Rebbe will be our leaders. The sooner we complete all the matters dependent on us, the sooner the Redemption will come.

As mentioned in the previous address, there are three unique factors this year. Since it is already Erev Rosh HaShanah, we can be sure that everything is prepared, for, as the Tur writes, it is the character of this nation that even before G‑d’s decision has been rendered, they know the nature of the decision. And therefore, they wear festive garments and “eat sumptuous foods and drink sweet beverages.” And the preparations for this is undertaken on ErevRosh HaShanah. Afterwards, our activity on Rosh HaShanah affects the entire year to come as the head controls and directs the functioning of the entire body.

And we can be assured that this will be “a year of wonders in all things.” The Hebrew “in all things” bakol reflects the three expressions of blessing found in relation to the Patriarchs: In regard to Avraham, it is written, “And G‑d blessed Avraham with everything (בכל).” In regard to Yitzchak, it is it is written, “I have eaten of all (מכל).” And in regard to Yaakov, it is written, “I have everything (כל).” Since these are the Patriarchs of the Jewish people, it is understood that these qualities are communicated to each of their descendants, men, women, and children. Every Jew will possess this threefold quality of blessing in the fullest possible manner in these last days of exile.

And this will lead to the entry into Eretz Yisrael and taking possession of the land in a full and complete manner in the immediate future so that “each man will be under his vine and each man under his fig tree.” And this will be influenced by the month of Elul, a month characterized by the verse, “I am my Beloved’s and my Beloved is mine.” Since “my Beloved is mine,” even in the closing moments of Elul, G‑d will grant every individual Jew abundant blessings in both a spiritual and material sense.

This is influenced by the Torah reading of the previous Shabboswhich begins “You are all standing before G‑d, your L‑rd.” It proceeds to mention ten1 different categories of Jews, but emphasizes how they are all united “before G‑d, your L‑rd.” And this grants the potential, as we read in next week’s Torah reading, for every Jew to proceed, Vayeilech. And indeed, to proceed from exile to the Redemption, to Eretz Yisrael. And each Jew will merit, as reflected in Rashi’s commentary, “a fullness of days and years,” for his days and years will be full with the Torah and its mitzvos.Although Rashi’s statements are made in regard to Moshe, since every Jew possesses a spark of Moshe in his soul as explained in Tanya, this perfection can be reflected within him as well.

Today is the birthday of the Tzemach Tzedek, the day when the spiritual source of his soul shines powerfully. Surely, he is doing all that is dependent on him for his name, the name of Mashiach2 to be revealed.

And we will merit the revelation of all types of Divine light and influence, on both the spiritual and material planes in the immediate future. And this will be revealed on Erev Rosh HaShanah and will be reflected in the conduct of the Jews who “clothe themselves in white and robe themselves in white” even before Rosh HaShanah itself.

This is particularly true in the present year when Erev Rosh HaShanah is preceded by Shabbos. Shabbos represents a state of holiness that is not dependent on human activity.3 This quality is drawn down to every Jew. And from Shabbos, we proceed to Sunday, a day described as “one day,” i.e., “a day when G‑d was one with His world.” And thus we proceed to Rosh HaShanah on the second day of the week, a day associated with a difference of opinion for the sake of heaven, like the difference of opinion of Hillel and Shammai.4

And this will lead to the redemption immediately. Miyad (מיד), the Hebrew for “Immediately,” is an acronym for the three names Moshe (the mem), Yisrael (the Baal Shem Tov, the yud5 ), and David (the daled) and it fuses their influences together. And this will lead to the Redemption, when “And with our youth and with our elders… with our sons and with our daughters,” we will proceed to Eretz Yisrael, to Jerusalem, to the Beis HaMikdash, and to the Holy of Holies which contained the Even HaShtiah, the stone which served as the foundation for the entire world.

(The Even HaShtiah is associated with the Jews’ demand that the Redemption come immediately. For they maintain that they have completed the service of revealing how the entire world is based on the foundation of the Even HaShtiah as it exists without change in the Holy of Holies.)

And this will be in a manner of Atem Nitzavim, “you are standing,” which Chassidus associates with the firm and powerful stance of a king. I.e., every Jew will rule over his entire environment, and indeed, over the entire realm of existence. He will possess everything that he requires without the need for effort, for a king is not required to work. And he will accept the Kingship of the King of kings. The acceptance of G‑d as King is amplified because many people are gathered here and “The glory of the King is [revealed] in the multitude of people.”

And then, we will proceed together with the entire Jewish people, “on the clouds of the heavens,” to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash in the True and Complete Redemption, each Jew receiving a kesivah vachasimah tovah in both a material and a spiritual sense, a healthy body and a healthy soul. May this take place in the immediate future.
________________________________________________________

FOOTNOTES
1.

Similarly, in a personal sense, these ten categories reflect how all of the ten Sefiros shine in a revealed manner within every Jew’s soul.
2.

I.e., both the names Tzemach and Tzedek are associated with Mashiach.

This relates to the statement in Kabbalah that there are five names for the soul, the highest of these being the name yechidah, for Mashiach is identified with this potential. And thus the essence of Mashiach is one with G‑d’s essence.

3.

Shabbos also represents a microcosm of “the era which is all Shabbos and rest for eternity.”
4.

The name Moshe (van) can be interpreted as an acronym for the names Moshe, Hillel, and Shammai. Hillel and Shammai represent the two side vectors and Moshe the middle vector which connects them.
5.

The yud can be written as a single point. This relates to the essential Jewish point within every Jew’s soul, the pintele yid.

Translation by Sichos In English

After the Annulment of Vows, 5752(1991)

1. Yasher koach. May you receive a kesivah vachasimah tovah for a good and sweet year together with the entire Jewish people. And may we merit a matter of fundamental importance, the coming of the True and Complete Redemption in the immediate future.

Signs of the Redemption have already become manifest. Indeed, many years ago, our Sages stated, “All the appointed times [for Mashiach’s coming] have passed and the matter depends on teshuvah alone.” And as the Previous Rebbe explained, we have already turned to G‑d in teshuvah. All that is necessary is to “stand together prepared [to greet Mashiach].”

We have been standing in such a state of preparation for an extended period and therefore, the True and Complete Redemption should come in the immediate future. And “with our youth and with our elders… with our sons and with our daughters,” we will proceed to Eretz Yisrael, to Jerusalem, to the Beis HaMikdash, and to the Holy of Holies which contained the Even HaShtiah, the stone which served as the foundation for the entire world.

And from the Holy of Holies, holiness will spread throughout the entire world. “And G‑d will be King over the entire earth”, “And G‑d will reign forever and ever.”

Again, may you receive a kesivah vachasimah tovah for a good and sweet year.

[After descending from his platform, the Rebbe Shlita said:] In the present year, three different matters which often come, each reflecting a state of completion, are combined. Frequently, these three matters are separate and in this year, they are combined.

a) On the verse, “And they shall be seven perfect weeks for you,” the Midrash relates that the weeks of the Counting of the Omer are “perfect” when, each week, the counting of the Omer begins on the first day of the calendar week and thus, the conclusion of each week of the Counting of the Omer is on Shabbos.

b) This is a leap year, when a thirteenth month is added.

c) Every year, there are two months — Cheshvan and Kislev — whose number of days varies. This year, both those months are complete, including thirty days.

This present year combines all these three states of perfection, being complete in regard to the months of the year (the addition of the thirteenth month), the days of the months (for the months of Cheshvan and Kislev are complete), and the weeks of the year (because of the weeks of the Counting of the Omer.) The latter factor is associated with the bringing of the two loaves of bread offered on the holiday of Shavuos, “the season of the giving of our Torah.” This, in turn, relates to “the new [dimensions of the] Torah which will emerge from Me.” May we merit the revelation of these new dimensions of Torah with the coming of the True and Complete Redemption in the immediate future.

May each and every individual receive a kesivah vachasimah tovah for a good and sweet year of open and revealed sweetness together with the entire Jewish people.

Shabbos Parshas Nitzavim 5751, Rosh HaShanah and Shabbos Parshas Vayeilech, 5752

1. The unique qualities of the present year are reflected in the signs mentioned by the Sages of our people in regard to the days on which Rosh HaShanah is celebrated. Among them:

a) פתבג המלך — This phrase quoted from Daniel 1:5 and meaning, “the king’s food” is interpreted as follows: When HaMelech (המלך), i.e., Rosh HaShanah,1 falls on either of ב or ג, the second or the third day of the week,2 then pas (פת) — the parshiyos, Nitzavim and Vayeilech are divided. Nitzavim is read on the Shabbos before Rosh HaShanah and Vayeilech, on the Shabbos afterwards.

b) בשז — This means that if Rosh HaShanah falls on the second day (c) as it does this year, then the year will be shleimah, “full,” (a), i.e., both the months of MarCheshvan and Kislev will have thirty days. Also, in such a year, Pesach falls on Shabbos, the seventh day of the week (z).

Thus the present year contains three different states of perfection:

a) In regard to the months of the year — This is a leap year, when a thirteenth month is added. Our Sages described a leap year as a perfect year, implying that the addition of the extra month contributes a dimension of perfection to the year as a whole.

b) In regard to weeks — On the verse, “And they shall be seven perfect weeks for you,” the Midrash relates that the weeks of the Counting of the Omer are “perfect” when, each week, the counting of the Omer begins on the first day of the calendar week and thus, the conclusion of each week of the Counting of the Omer is on Shabbos.

c) In regard to days — Every year, there are two months (MarCheshvan and Kislev) whose number of days varies. In certain years, they contain twenty-nine days, in others, thirty, and in others, one contains twenty-nine days and the other, thirty. This year, both those months are complete, each including thirty days. Thus, this year contains the maximum amount of days possible.

The above concepts and similarly, the allusions associated with the Hebrew letters equivalent to the year’s number, 5752, (תשנ”ב) are all significant and are worthy of elaboration.

פתבג המלך — There is a thematic connection between Rosh HaShanah and Sunday, the first day of the week, for both commemorate the creation of the world.3 This connection is reflected in that chapter 24 of Tehillim which is the Psalm of the day for Sunday, is recited as part of the evening service of Rosh HaShanah.4 Since Rosh HaShanah can never fall on Sunday, when it falls on a Monday as in the present year, there is a closer interrelation to this concept.

To elaborate on this connection: The Torah refers to the first day of creation, not as the first day, but as “one day,” a day in which “the Holy One, blessed be He, was one with His world.” Although all the different creations had already come into being, they were permeated with G‑d’s oneness and did not sense their individual identity.

The creation of man was intended to bring the world to a similar state of oneness. And indeed, this goal was realized by Adam, the first man, directly after his creation. For he called to all the other created beings, telling them “Come let us prostrate ourselves, bow, and bend the knee before G‑d, our Maker.”

Thus our Sages explain that at this time, Adam crowned G‑d as King of the world.5 Similarly, each Rosh HaShanah, man must relive this initial experience and accept G‑d as King. In doing so, man — as did Adam — elevates the creation as a whole to a higher level.6

To explain: The Torah concludes the narrative of the creation with the phrase “everything which G‑d created laasos.” Our Sages explain that laasos should be interpreted to mean “to correct,” i.e., G‑d created the world in such a manner that man can — and indeed is expected to — enhance the creation through his service of Torah and mitzvos.7

At the beginning of creation, the world was brought into being in a complete and perfect state. This perfection, however, was within the limits of the natural order. Through the service of Torah and mitzvos, man has the potential of transforming the world into a dwelling for G‑d, a place where His essence is manifest. This reveals a level of perfection which transcends the natural order.

This concept is reflected in the Torah’s description of man’s creation: “And G‑d, the L‑rd, formed man [from] dust from the earth and He blew into his nostrils a living soul.” Man was formed from dust, for dust is the foundation of the entire creation, “everything comes from dust.” This grants him the potential to infuse the influence of the “living soul” into the entire creation, allowing the revelation of the G‑dly power which brings the world into being. Furthermore, as mentioned above, man can reveal a level of G‑dliness which transcends the natural order.8

When Rosh HaShanah falls on Monday and Tuesday, we see a unique progression. From Sunday, “a day of oneness,” we proceed to the two days of Rosh HaShanah which represent the state of completion which man can add to the natural order. Significantly, these days fall on Monday and Tuesday. Our Sages explain the significance of these days, noting that on Monday, division was created and on Tuesday, division was nullified and peace established.

Division is a result of the concealment of G‑dliness which characterizes our world. The first day represents G‑d’s conception of the world. In contrast, the second day reflects a transition to man’s perspective and from man’s perspective, the world is characterized by division. The third day represents the conclusion of the process, the revelation of how, even from man’s perspective, the division can be resolved and the environment can be characterized by peace.

This transition is accomplished through the service of man and his observance of the Torah as the Rambam writes, “The Torah was given only to establish peace within the world.” Through the Torah, the Jews reveal a third perspective which reconciles G‑d’s perspective of the world and that of man. For this reason, the Torah and the Jewish people are also connected to the concept of three. Thus our Sages relate in regard to the giving of the Torah, that G‑d “gave a threefold light to a threefold people in the third month.”

From a deeper perspective, it can be explained that although “division was created on the second day,” this refers to “a difference of opinion for the sake of heaven,” as the differences of opinion between Hillel and Shammai in which both opinions represent valid Torah approaches.

Hillel represents the approach of chessed, “kindness,” and Shammai, gevurah, “might” and accordingly, they render either lenient or stringent decisions. Ultimately, however, such a division can also be reconciled and peace established between the two perspectives. This concept of peace in Torah reflects a fusion of these two approaches, relating to the level of G‑dliness that transcends our human perspective.9

This is the lesson conveyed by the days on which Rosh HaShanah is celebrated this year, that after the oneness of Sunday, i.e., perfection according to the natural limits of the world, man will add to a deeper level of peace through his service. For the celebration of Rosh HaShanah on Monday and Tuesday shows how he can reconcile the division which he perceives within the world with G‑d’s oneness.

In this context, we can comprehend the relationship between בג המלך and the Parshiyos Nitzavim and Vayeilech. Nitzavim represents the essential stance of the Jewish people.10 This is amplified by Parshas Vayeilech which describes the level of perfection reached by Moshe on the day of his death. Every Jew shares a connection to this level, for each Jew possesses a spark of Moshe within him.

Vayeilech means “And he went,” referring to the progress reached by the Jews in their service in this world.11 When, as in the present year, the two Torah portions are divided,12 the distinction between the level of the Jews before their service in this world and the level reached after their service is accentuated.

The uniqueness of Shabbos Parshas Vayeilech is also emphasized by the fact that it is Shabbos Shuvah and it is the Shabbos in the week between Rosh HaShanah and Yom Kippur. The AriZal explains that the seven days between Rosh HaShanah and Yom Kippur are of a general nature, including within them all the days of the week for the past year and for the year to come. I.e., the Sunday of these seven days includes within it all the Sundays of both the previous and the coming year. On this day, one can elevate and bring to a level of perfection all the Sundays of the previous year and prepare for all the Sundays of the coming year.

Similarly, the present Shabbos includes within it all the Shabbasos of the year to come. The elevation of the Shabbasos relates to the very nature of Shabbos which elevates the service of the previous days, connecting all entities to their source.13

This also relates to the concept of teshuvah, for teshuvah involves the return of the soul to its source. (This does not refer to the expiration of the soul. Instead, the intent is that as the soul exists in this world, it should have the intensity of the connection to its source.)

The phrase פתבג המלך, “the king’s food,” also has the connotation that G‑d will provide every Jew with his material needs. And this will be done with generosity. Since each Jew is G‑d’s only son as it were, whatever is given to a Jew, even “a feast of Shlomo” is insufficient for him.14 Each Jew should be given all his needs and furthermore, endowed with wealth and prosperity.

The above concepts receive greater influence in the present year, 5752, תשנ”ב, a year which is described as Shnas niflaos bah, “a year which will contain wonders,” and these wonders will be bakol, “in all things,” i.e., every aspect of the year will be characterized by wonders. Furthermore, these wonders will be revealed in a manner of binah, “understanding.”

Wonders are associated with the coming of the Redemption as the verse states, “As in the days of your exodus from Egypt, I will show you wonders.” “I will show you” refers to the revelation of the positive nature of our service in bringing the world to a higher level of perfection.

Our Sages relate that “the world was created in a full state,” but that Mashiach will bring the world to an even higher level of fulfillment as reflected in the verse, “These are the generations of Peretz.” The name Peretz, the progenitor of the Mashiach, means “break through.” This implies that the fulfillment invested in the world at the outset was limited in nature. In contrast, through man’s service, the world can be brought to a level of fulfillment which is unbounded in nature.

The wonders of the redemption — and those which will precede the Redemption — will be bakol, “in all things.” Bakol is one of the three expressions of blessing associated with the Patriarchs — bakol, mikol, kol, as we recite in the Grace After Meals (Siddur Tehillat HaShem, p. 93, see Bava Basra 16b-17a). In regard to Avraham it is written, “And G‑d blessed Avraham with everything” (בכל; Genesis 24:1). In regard to Yitzchak, it is written, “I have eaten of all” (מכל; Ibid., 27:33). And regarding Yaakov it is written, “I have everything” (כל; Ibid., 33:11). Since Avraham, Yitzchak, and Yaakov are the Patriarchs of the Jewish people, it is self-understood that the above blessings are transmitted in every generation to all of their descendants, men, women, and children.

And these wonders will be associated with binah, “understanding.” Indeed, there is an intrinsic connection between understanding and wonders. Niflaos (נפלאות) the Hebrew for wonders can be divided into נ פלאות which means “fifty wonders.” Fifty, in turn, relates to the fifty gates of wisdom that exist in the world.15

The expression bakol mikol kol (בכל מכל כל) is numerically equivalent to the word kabetz (קבץ), meaning “gather.” Thus it serves as a reference to the ingathering of the exiles which will take place during the Era of the Redemption. May G‑d soon “Sound the great shofar for our freedom and raise a banner to gather our dispersed.”

May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Mashiach’s coming16 — may they continue to write more and may these articles be in the past tense for Mashiach’s coming will already be a reality.
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Footnotes
1.HaMelech means “the king.” It is employed as a reference to Rosh HaShanah, for on that day, the Jews’ service centers on the acceptance of G‑d’s Kingship.
2.In particular, there is a closer connection to this phrase when Rosh HaShanah falls on Monday, for then the second day of Rosh HaShanah falls on Tuesday and thus the holiday is celebrated on both the days of c and d.
3.Thus in regard to Rosh HaShanah, we say in our prayers, “This is the day which is the beginning of Your work, a commemoration of the first day.”
4.Significantly, it is related that the service of the Rebbeim reached a peak during the recitation of this psalm. Accordingly, it is proper for the Chassidim to, to the extent of their capacities, attempt to mirror such service.
5.For this reason, the psalm of the day of Friday, the day on which man was created, begins “G‑d is King, He garbs Himself in grandeur.” This verse reflects an advantage over Adam’s statement, “Come let us bow….” Adam describes G‑d as “our Maker,” i.e., relating to the G‑dliness manifest within the natural order. In contrast, the verse, “G‑d is King” reflects a level of G‑dliness above nature.
6.For this reason, Rosh HaShanah which commemorates the creation of the world as a whole is celebrated on the anniversary of the creation of man.
7.In this vein, we can understand our Sages comment that the hay in the words yom hashishi, “the sixth day,” is a reference to the sixth of Sivan, the day on which the Torah was given. For it is through the giving of the Torah that the world can be brought to a state of completion.This connection is further emphasized by the inclusion of the description of the giving of the Torah in the verses of Shofros recited on Rosh HaShanah. This emphasizes that the purpose of creation is for the service of the Jewish people in Torah and mitzvos.
8.These two levels, the G‑dliness invested within the natural order and the G‑dliness which transcends the natural order, are alluded to in the two chapters of Pirkei Avos which are studied before Rosh HaShanah, the fifth and the sixth chapters.

The fifth chapter begins stating how the world was created with ten utterances, describing the natural order of the world as it was created by G‑d. In contrast, the sixth chapter begins: “The Sages taught in the language of the Mishnah…” emphasizing man’s potential to contribute to the world through Torah study. And thus, this chapter also mentions the potential to bring redemption to the world.

The redemption is also alluded to by the very combination of the two chapters, for five and six equal eleven. The world as it exists within its limits is structured in a set of ten. Eleven represents a level that transcends these limits. Thus the Torah mentions “an eleven day journey from Choreb.” From Choreb (identified with Mt. Sinai, the place where the Torah was given), one’s journey must reflect eleven, man’s ability to infuse an infinite quality into the world at large.
9.This level will be revealed in the Era of the Redemption when the halachah will follow both the School of Hillel and the School of Shammai, fusing the two opposites together in an approach characteristic of G‑d’s essence. (Although it is explained in many sources that in the Era of the Redemption, the halachah will follow the School of Shammai, that refers only to the first period of the Era of the Redemption. In the second period, both the School of Hillel’s and the School of Shammai’s opinions will be followed.)
10.The verse mentions ten categories among the Jewish people, implying that this essential stance is shared by every member of our people, regardless of his nature.
11.In contrast, Nitzavim, “You are standing,” refers to the level of the soul as it exists in the spiritual realms. There the soul “stands” in love and fear of G‑d. In contrast, in our material world the soul has the potential for Vayeilech, progress and growth.
12.This relates to the division created on the second day.
13.In Kabbalistic terminology, this refers to elevating the world from the level of speech to the level of thought.
14.This applies to every Jew, regardless of his level of service. For this is due to a Jew because of the essence of his being even before he begins his service. (This is accentuated in the present year when Parshas Nitzavim alone is associated with Rosh HaShanah. As mentioned above, Parshas Vayeilech refers to the advantages a Jew requires through his service, while Parshas Nitzavim refers to the qualities a Jew possesses in essence, even before his service.)
15.Herein, there is a connection to Parshas Vayeilech which describes Moshe’s death. For at the time of his death, Moshe attained the fiftieth of these gates of wisdom.
16.The Rebbeim emphasized that when Mashiach comes, his coming will be written about in the newspapers.

Translation by Sichos In English (sie.org)

Video Shiur: Nitzovim-RH-Vayelech 5752

 

Chabadinfo.com Exclusive: In the last Sicha the Rebbe said on Shabbos Parshas Nitzovim & Shabbos Parshas Vayelech (5751), the Rebbe explains how the world was created incomplete, and it is in our hands to do the final touch and bring it to redemption ● Now you too can understand the Rebbe’s words with ChabadInfo.com’s NEW Weekly Shiur of the “Dvar Malchus” Sicha in English, presented by Rabbi Menachem Mendel Lipskier, Mashpia of Mesivta of Melbourne, Australia ● Watch Video

Parshas Nitzavim, 5751: The Intrinsic Connection

The Rebbe brings out from a year where Rosh Hashana falls out on Monday and Tuesday an emphasis on the special value of the avodah of Yidden.  The world was created perfect, but it was a limited level of perfection, and it is only through the avodah of Yidden — an infinite neshoma enclothed in a limited physical body — that the world can transcend itself and achieve a higher level of perfection.  This is the idea, discussed in other sichos, of 10 and 11, where 10 is perfection and 11 transcends that original perfection.

The Rebbe also returns to the concept mentioned in last weeks sicha, that a Jew’s connection to Hashem is intrinsic and not dependent on his performance of Torah and Mitzvos.  Torah and Mitzvos simply serve to reveal  his intrinsic connection.  The Rebbe says that by emphasizing a Jew’s essential connection to Hashem this serves to in turn bring out a greater commitment to Torah and Mitzvos–because in truth a Jew really only does Torah and Mitzvos because this is an expression of his true nature.  In other words, we remove all aspects of fear of punishment and we find that he will do mitzvos even more enthusiastically!

And, as the Alter Rebbe said, that Moshiach’s arrival would be publicized in the newspapers, the Rebbe states:

May the Redemption come immediately, indeed, may it be that it has already come. For the newspapers have already written about Moshiach’s coming — may they continue to write more and may these articles be in the past tense for Moshiach’s coming will already be a reality.