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    Sichos In English, Volume 1
    Sichos In English, Volume 1
    Sichos In English, Volume 1
    Ebook651 pages17 hours

    Sichos In English, Volume 1

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    Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English

    LanguageEnglish
    PublisherSichos In English
    Release dateJul 6, 2015
    ISBN9781310469053
    Sichos In English, Volume 1

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      Sichos In English, Volume 1 - Sichos In English

      Chapter 1: Publisher’s Foreword

      The Lubavitcher Rebbe Shlita holds Farbrengens (public addresses) every Motzaei Shabbos Mevarchim, as well as on Yomim Tovim and other occasions. At these Farbrengens he speaks in Yiddish, covering many topics, from discourses on various subjects in Chassidic philosophy or the Talmud, to the lessons every Jew can learn from the Sidra of the week, or even from current world affairs.

      The committee for Sichos in English was formed at the end of the year 5737, in response to the large demand for English translations of these Farbrengens.

      With the help of Hashem, and the Rebbe Shlita’s blessings, we have been successful in translating most of the Farbrengens. The Sichos are a free translation of excerpts of the Farbrengens, but they have not been edited by the Rebbe Shlita, and therefore do not carry his authority.

      The immediate response of the community to the Sichos was spontaneous and warm. Rapidly gaining in popularity, they are now to be found in cities all over the United States and Canada, as well as every other continent in the world.

      This volume, published in book form in response to numerous requests, is a facsimile of the original Sichos. In this edition, we have also included four Sichos that the Rebbe Shlita said to children on various occasions, and were published by Merkos L’Inyonei Chinuch.

      It is our fervent wish and hope-filled prayer that our readers everywhere will be inspired by the Sichos to greater efforts in Torah and Mitzvos, with special emphasis on those Mitzvos which are the subject of the Rebbe’s current worldwide campaign.

      Sichos In English

      Nissan 11th, 5739

      Chapter 2: Shabbos Parshas Re’eh, Shabbos Mevarchim Elul, Erev Rosh Chodesh Elul, 5737

      This Shabbos, which immediately precedes the month of Elul, the month of Elul is blessed. There is a teaching of the Baal Shem Tov which states that it is through the power of the Almighty who Himself blesses the month of Tishrei, the first month of the year, that the Jewish people bless all the other months including Elul,, the last month of the year. 1`hen, on that Shabbos when the month of Tishrei is to be blessed, the blessing of the Almighty become: re-named to an even greeter degree.

      To quote Iggeres HaKodesh, every Rosh Hashanah there desk into the world, a new light of blessing which has never yet shone, and since Rosh Hashanah is also Rosh Chodesh Tishrei — the first day of the seventh month — there is a relationship between the new light of Rosh Hashanah to the blessings of Shabbos Mevarchim Tishrei.

      The light which descends into the world every Rosh Hashanah, ‘fight of G-dly blessing that has never yet shone, is distributed throughout the twelve months of the year, and each and every day, as is befitting the deeds of those on earth, every month according to its theme. As is stated in Iggeres HaKodesh, the descent of. this light is dependant on the (good) deeds of men.

      The Almighty’s blessings apply to all twelve months including Elul. However Elul has a certain unique quality which makes the Almighty’s blessing particularly relevant.

      When the Jews bless the month of Elul, they complete the act of blessing begun the previous Tishrei. When they bless Shabbos Mevarchim Elul, it is as the culmination and fulfillment of G-d’s blessing the previous Shabbos Mevarchim Tishrei. Thus in G-d’s blessing there is manifest the principle of the beginning is wedged in its end, and the end in the beginning.

      We may illustrate this idea by way of example. The light of the sun heats its own atmosphere to an extreme. In outer space, however, the atmosphere is not heated, but remains cold. Nonetheless, when sunlight reaches earth it again heats up the atmosphere, even though the rays of light have reached the end of their journey. Chassidus explains this as being due to ‘Or Chozer’ or ‘Reflection of Light’.

      As explained in Iggeres HaKodesh, the sefirah of Malchus, the vitalizing force of Action, has a more dynamic light than those sefiros which precede it, because of this same quality of rebounding light. Thus Malchus, the lowest sefirah, becomes Keter which is immeasurably greater than the levels between them.

      From this we may understand the greatness of Shabbos Mevarchim Elul is comparison to other months. Since this is the last Shabbos Mevarchim on which Jewish people bless the month to come — by means of the strength of G-d’s blessing (eleven months previous) — it therefore has a more direct relationship to His blessing — as explained by the unique principle of rebounding light.

      Since all these things are dependant on (good) deeds of men — this infers yet another great quality of Shabbos Mevarchim Elul; that since it is the last of the Shabbasos Mevarchim it is the end-gatherer of all the camps.

      The connection is as follows: The tribe of Dan is refereed to as the ‘end-gatherer of all the camps’. Dan followed after all the other tribes in order to find and return any lost objects. Similarly the month of Elul. follows all the other months, and as such is the ‘end-gatherer of all the camps’.

      In other words, if there was a Shabbos Mevarchim through the year when the opportunity was lost to use the G-d given strength of Shabbos Mevarchim, or if this strength was not developed fully, or was used but later lost for some reason, then Shabbos Mevarchim Elul can help as the ‘end-gatherer’ to fulfill all the lost opportunities of the Shabbosei Mevarchim of the previous year, starting from the month of Cheshvan up to and including the very strength from the Almighty’s blessing of the month of Tishrei.

      This ‘end-gathering’ quality of Elul is accomplished through its unique characteristic of reflecting light; for the blessing of the Almighty on Shabbos Mevarchim Tishrei is sustained and continuous and therefore must ultimately have an effect in the world. To quote the often repeated maxim of Chasidim which the (previous) Rebbe said on many occasions, a chassidishe piece of bread is never lost forever, G-d forbid.

      This then is how the month of Elul is considered to be the ‘end-gatherer of all the camps’ — for in this month there is the fulfillment of all the strength put into the year by the Almighty’s blessing.

      Even though everything is dependant on the actions of man, still, ultimately this in itself is a manifestation of the blessing of the Almighty. The blessings of the Almighty also include the capability to use the strength granted for the purpose for which they were given.

      Understandably, if G-d blesses us material blessings of health, family and prosperity, how much more so does He give us the strength to utilize the powers of His blessings, and again, how much more so in the case of the blessing of the month which is a general and all-inclusive blessing.

      Therefore we must conclude that the three-fold strength which is given us on Shabbos Mevarchim Elul is directly dependant on the Almighty’s blessing; and this three-fold power in Elul is; i) that the Jewish people bless Elul by means of the strength given to them by the Almighty’s having blessed Shabbos Mevarchim Tishrei; ii) Elul as the last of the months has in it the strength described as ‘Or Chozer’; iii) Elul is like the ‘end-gatherer of the camps’.

      Shabbos Mevarchim Elul is the last Shabbos Mevarchim of the year. The job of gathering up all that was ‘lost’ throughout the year must be accomplished now; this is the last chance. Certainly, this job will be done, as it says the outcast will not be banished.

      (The Alter Rebbe explains in Tanya when referring to ‘the outcast will not be banished’ as follows. "It is most certain that one’s end will be to do teshuvah, either in this incarnation or in some other incarnation." However this applies to the generation of the Alter Rebbe when there were still many generations to come before Mashiach’s time, and the possibility for teshuvah was in a future generation.) Now, we are at the heels of the Mashiach, according to all signs at the end of Gemara Sotah. All the keitzim have been completed and Mashiach’s coming is only dependant on teshuvah, which could be accomplished in ‘an instant or a moment.’

      May all have success in the above during the month of Elul when the light shines from the King’s face and there is life. During the month of Elul the Kin is in the field and shows a smiling face to all, as explained in Likkutei Torah.

      For this is also a time when the L-rd, G-d, will shine on us. and more so, G-d will shine His face upon you. The light of His face will be drawn down ‘upon you’ and we are truly at a time when the light from the King’s face shines and there is life.

      Soon there will be drawn down the all encompassing blessing of the true and perfect redemption with the coming of our righteous Mashiach, very very soon.

      * * *

      As mentioned earlier, Shabbos Mevarchim Elul is the end-gatherer of all the camps. This corresponds to the fact that Elul is the month of reckoning for the entire year.

      One makes a reckoning of things pertaining to the soul by analyzing and investigating all the events which have transpired through the year. This is not solely for the sake of knowing one’s station in life, but in order to correct faults and perfect what has not yet been finished, according to the principle that things of holiness should be on the ascendant. This is precisely the idea of Elul as end-gatherer of all the camps which is equally relevant to those seeking to correct some failing, and also to those whose deeds are seemingly perfect.

      Regarding those seeking to correct their failings, it is written, Who is a fool? One who loses what is granted him. The Alter Rebbe explains in Likkutei Torah this loss refers to the alienation, or loss of contact with, the G-dly soul which is given to every Jew. And the reason is that a spirit of folly possessed the person and caused him to transgress.

      Concerning this, the Zohar asks in wonder, how could it be possible for a Jew in possession of a G-dly soul, a part of G-d above, to commit a sin — even accidentally.

      And in the month of Elul, which is a month of reckoning, the folly which led to sin is seen for what it is — shetus — foolishness — and so it can be easily corrected.

      Moreover, in Elul, even one whose actions are seemingly flawless is able to reconsider from a more elevated perspective and he can find some area that leaves room for improvement, even though earlier everything had seemed perfect.

      In explanation, to quote Likkutei Torah, Elul is the time when the king goes out into the fields and all who desire may seek His audience, and He receives all with a gentle smiling face. This situation, to be together with the King, uplifts and exalts a Jewish person.

      Curiously, one might have considered that a field is no place to meet the king. Indeed, a person will generally change into rougher clothing before venturing into the country; As the Gemara describes, concerning Aba Chelkaieh, who went into the fields only after changing from his regular clothes so as not to damage them.

      Yet when a person reflects on the Alter Rebbe’s statement that the King is together with him in the field, and not hidden in His palace, he becomes inspired by His grandeur. He recognizes the King and sees His bright and shining face smiling at him. Everyone is approaching the King to ask for favors; and he, too, can go up with his request. Contrary to his previous assumption, he feels an exultation even here in the field, because the grandeur of the King is upon him.

      And what of the person who is not aware of the Alter Rebbe’s teaching that Elul is the time when the King is in the field? One must say that he, too, is influenced by the month. Even before the times of the Alter Rebbe, when this concept was not generally known. Elul still effected Jewish people and helped bring them to a different level of awareness. The body and animal soul may have remained unenlightened, but the Divine soul is always conscious from its highest levels to the lowest, for it beholds the King. And as Chassidus explains, on the exaltedness of the King depends the existence of the kingdom, and all its subjects, even the very rocks and stones. Thus when the King goes out into the fields, revealed to all His subjects in such a smiling, friendly manner, all are uplifted by His presence, even those who might have turned to Me their back; — even the stones and rocks, devoid of wisdom or feeling of their dependence on the King.

      Thus, in Elul, when the King is in the field, and one makes a soul-reckoning, perceiving one’s life from a higher level, Cheshvan’s flawless accomplishments now can be seen to need teshuvah.

      As explained in Tanya, the essence of teshuvah is in the heart, and in the heart are found many distinctions and gradations. This means that after rising to a higher level of heartfelt teshuvah, the penitent may feel his former teshuvah insufficient and must do teshuvah again on a higher level.

      Thus, if one has already done teshuvah in the simplest form, and has arrived at a position where no charge or semblance of accusation can be made against him as explained in Iggeres HaTeshuvah; or on a higher level, if even special appeasements had been offered, as quoted there from Gemara Zevachim; nonetheless, in the month of Elul, a more encompassing and far-reaching teshuvah is desired — to the level of " and his spirit shall return to G-d.

      The avodah of teshuvah in Elul is a service of joy; for Elul is the end-gatherer of all the camps. Just as a person who has lost some treasured possession feels joy on its being restored to him, and to an even greater degree than before it was lost, so too it is with teshuvah, which brings on a joy that bursts through all limitations, both physical and spiritual.

      As it says about Mashiach, He who will burst through (all limits), shall rise up before us and this will herald the development of Mashiach will come to bring the righteous ones to teshuvah. This means that even one who was perfectly righteous will be brought by Mashiach to the level where he too can do teshuvah.

      Through the avodah of teshuvah all the ‘lost’ thin s will be gathered, just as you shall be gathered one by one, every single Jew. Down to the smallest detail, like the small jars of Yom, they will be gathered from the scattered ends of heavens. The Almighty, through Mashiach, will assemble every one of us with gentle compassion and there ensue the physical reality of the return to the Holy Land, may it be rebuilt and restored speedily in our days through our righteous Mashiach, now in our times.

      The month of Elul is like a city of refuge, as hinted by the fact that during Minchah of Shabbos Mevarchim Elul (or Shabbos Rosh Chodesh Elul) we read from parshas Shoftim, which contains the laws about cities of refuge. Unlike the discussion of cities of refuge in parshas Massei, this discussion (as the rest of the Book of Devarim) has its own significance haring been said by Moshe Rabbeinu on his am behalf.

      If a person should kill someone accidentally, or even deliberately he should at once flee to a city of refuge. As the Talmud tenses, first thing to do is to flee to a city of refuge. Only then can there be ...and the community should judge him, so that ...the community should save him" — by finding some merit which would prevent the death sentence being handed down.

      The Tzemach Tzedek explains in many places that teshuvah helps a person by transforming the quality of his transgressions, from deliberate and willful, to accidental. This is achieved even by the lowest level of teshuvah; and from this stage, he can atone for accidental transgressions by bringing a sacrifice.

      Similarly, when a deliberate murderer flees to a city of refuge, and there does teshuvah, sincerely and properly, Hashem so arranges events that he will not suffer the death sentence.

      At first, this is difficult to understand. A person’s claim of having done teshuvah cannot sway a court from handing down a sentence. Since teshuvah comprises resolutions made in the heart the judges can never be sure that a person has in fact done teshuvah. As the Talmud veils us, that only visible evidence is acceptable.

      However, since the death-sentence cannot be handed down without thorough cross-examination of the witnesses, it is most difficult under Torah law to give out a death sentence. A Tanna of the Mishnah even said, that if he were in the Sanhedrin (highest rabbinic court), he would have cross-examined so rigorously, that a death sentence would never have been passed.

      This being so, then, when a person’s teshuvah, done sincerely and properly, is recognized by Hashem, He will certainly ensure that the cross-examination of witnesses in the court proceedings will preclude the death sentence.

      The same idea can be seen with re rd to the laws of perjury. In the case of a ‘ frame-up,’ the law states that, if the defendants ware not killed, then the perjurous witnesses are killed; if they were killed, then the witnesses am cored. This is puzzling, became when the witnesses do not succeed in causing the death of the defendants, they (the witnesses) are nonetheless killed; Why, then, when they do succeed in causing the death of those they falsely testified against, should they also net be killed?

      The Ramban resolves this by pointing out that since nothing can take place without G-d’s prior consent; and ere see here that G-d allowed the Torah courts to arrive at a ruling of death; — and the sentence was in fact carried out; this indicates that those who were killed deserved such punishment (for whatever reason).

      This does not justify the false witnesses, who certainly have done a terrible wrong; yet, on the other hand, the death of the defendants, coming at the hands of a Beis-Din, indicates Divine consent. Therefore, the false witnesses are not killed.

      In the same way as we see that G-d controls events and situations to ensure that those who deserve to die, are in fact killed; surely He will also prevent a person from being killed unjustly.

      With regard to cities of refuge, this means that even the deliberate murderer, who was fully aware of his actions, even he is granted the chance to do teshuvah (in the cities of refuge). If he, in fact, does a sincere and meaningful teshuvah, Hashem will so arrange events to ensure that he is not sentenced to death.

      This relevant to every sincere person, who, in his soul realizes that he falls into the category of those who transgress unwittingly, and to a degree, he also numbers amongst those who transgress fully aware of their actions, or, for example, someone like a Torah-student who errs is judged severely, for he ‘ought to have known better.’

      To this person, the Torah says, the month of Elul is like a city of refuge, which can even help a deliberate and willful transgressor.

      Teshuvah, of course, helps the whole year; but especially so in Elul. The Rambam writes, teshuvah is always approved; during the ten days from Rosh Hashanah until Yom Kippur, it is considered more favorably and accepted immediately. In the same way, teshuvah attains a height in the month of Elul, during which G-d’s thirteen merciful attributes are aroused. Although this arousal is incomparable to that of Yom Kippur; nonetheless, it is immeasurably greater than the rest of the year when (the thirteen attributes) ‘are aroused only after one has davened. In Elul they are constantly aroused and give a person strength to do teshuvah.

      The Avodah during the month of Elul in all the above respects is the true prelude to the new year — to ensure that we have a Kesivah VaChasimah Tovah, for a good and sweet year, in all things spiritual, which will automatically ensure the same, for all things physical; as a matter of fact, our focus is more on things physical as explained previously with regard to Or chozer.

      This avodah commences on the first day of Elul, when we begin to blow the Shofar, (and even on the first day of Rosh Chodesh, when one practices the art) in general terms, and certainly when the eighteenth of Elul arrives, the avodah, takes on more specific form, — one day for each month of the year. In the words of the previous Lubavitcher Rebbe, that Chai Elul breathes life into the avodah of the month of Elul.

      Until one comes to such a time when Israel and the King are alone together, and He will be alone with you — and no others with you, and even before that we have, I am to my beloved, and my beloved, is to me, who gives to feed amongst roses, and the King is in the field, and one is absolutely alone with Him.

      At which point, the whole world is completely different, as it says, He sees a new world, and He will see a new world, which will he realize with the true and complete Geulo along with the correction of the world, by the Kingdom of the Almighty, with the coming of the righteous Mashiach really soon.

      Chapter 3: Motzaei Simchas Torah

      1. To understand the concept of Simchas Torah the question is often asked: why does the rejoicing of Simchas Torah consist of dancing with a sefer-Torah while it is rolled up and covered with its mantle so that it is impossible to read any of what is written it. Although regarding Torah it states for it is your wisdom and your understanding nevertheless at this time we express our joy not through study and contemplation but rather through dancing with the Torah. This form of rejoicing provides the opportunity for every Jew to share in the joy of Simchas Torah including the simplest one — who is not geared to grasp the Torah intellectually.

      (Moreover, as we see in practice, the dancing during Hakkafos attracts even those Jews whose attachment to the Torah is not apparent during the rest of the year).

      The fact that the joy on Simchas Torah can be shared equally by every Jew, is further expressed by our dancing specifically with a sefer Torah — the Written Law, for regarding the Written Law we find that even one ignorant of the meaning of the words is obligated by the Torah the Torah of Truth) to say a Berachah prior to reading it. This making a berachah, indicates to us that even the most ignorant Jew is truly attached to the Torah since he too is able to illuminate the Torah which he learns with the light and presence of the Infinite G-d, the Giver of the Torah.

      Another question often asked is why we celebrate Simchas Torah on Shemini Atzeres when seemingly it should be celebrated on Shavuos — the day the Torah was given?

      2. The explanation of this can be understood from the Midrash which states that it would seemingly have be more fitting that the Atzeres (extension) of Sukkos should occur fifty days later as does the Atzeres of Pesach (Shavuos) which is fifty days after Pesach. The Midrash then explains the difference between the two Atzeres by way of a parable. There was a king whys had many daughters, some of whom lived nearby and others far away. One day, they all came to visit the king their father to inquire after his welfare. Said the king, Those daughters living nearby have the time to go home and return to me, while those living in far away places do not have time to return. Therefore, now that all of us are here together, let us now make a day of festivity and rejoice together.

      So too, concerning Pesach, which occurs at a time when we are entering into summer from winter, the Almighty says that there is time to go home and return, so the Atzeres (Shavuos) can take place fifty days later. However, regarding Sukkos, the going from summer into winter does not allow for an opportunity to go home and return. So while everyone is here together with me, let us make a festive Holy Day and rejoice together.

      This is why we celebrate Simchas Torah on Shemini Atzeres; for the one day on which all His daughters (i.e. the souls of the Jewish people who are called ‘the daughters of Zion and Jerusalem’) come to ‘visit’ the King their Father refers to the day of Yom Kippur. Correspondingly when He says, let us all make a day of festivity and rejoice together, the reference is to Simchas Torah (which is fixed on Shemini Atzeres), referred to as the "one festive-day," similar to the one day of Yom Kippur.

      3. This will be understood in light of what was previously explained (in the discourse In Sukkos you shall dwell) that each festival in Tishrei expresses the concept of uniqueness, each in its own way.

      Concerning Rosh Hashanah our Sages o.b.m. state, the mitzvah of the day is shofar. In other words Rosh Hashanah stands apart from all other festivals with its one (and only) mitzvah-shofar. The mitzvah itself, according to the Rambam, is a commandment of Torah transcending reason. For although the mitzvah of shofar expresses extremely exalted ideas of teshuvah (as the Rambam himself continues), nevertheless it is primarily a commandment transcending human wisdom.

      Similarly Yom Kippur, the culmination of the ‘ten days’ starting from Rosh Hashanah, is unique in all three categories of Space, Time, and Soul for, that service performed only on-Yom Kippur (unique in Time) was in the Holy of Holies (unique in Space) by the Cohen Gadol¹ of whom it is said, and He separated Aaron to sanctify him, that he be most holy (unique in Soul).

      Similarly with Sukkos, the mitzvah of dwelling in the Sukkah, (which extends throughout the entire festival, from the moment it begins) itself expresses unity, since, to quote the Sages o.b.m., It would befit all Israel to dwell together in one Sukkah.

      This is also evidenced by the taking of the Four Species (whose purpose is to cause the All-Encompassing and Transcendent Light (as in the one Sukkah) to illuminate internally).

      The theme of unity is apparent in each of the Four Species, and particularly in the esrog, which is therefore first of the Four Species mentioned in the Torah. The Torah calls the esrog ‘pri etz hadar’ translated in its literal sense as the beauteous fruit of a tree, but also meaning "the fruit which lives on its tree from year to year." The esrog weathers through all the seasonal changes in the year, not only enduring them, but also being nurtured by them. Thereby the esrog symbolizes unity in the midst of diversity.

      Just as the requirement of beauteousness mentioned in the Torah regarding the esrog is explained in the Talmud as extending to the other three species — i.e. that each must be a beautiful specimen so too the idea of unity expressed in the esrog extends to the other three species.

      The mitzvah of the Four Species as a whole also signifies unity. The mitzvah consists of taking four different species and binding them together. Each species represents a different type of Jew: binding them together symbolically expresses the unity of the Jewish people — and they shall all form one union to do Your will, wholeheartedly.

      4. The true and lasting unity of all four types of Jews can only be effected through teshuvah, for teshuvah transcends division – it can be in ‘one turn and in one moment.’ This is precisely the difference between the first tablets (which represent Torah per se) and the second tablets given after the Jews committed the sin of the golden calf (which represent Torah as acquired through teshuvah). Receiving the first tablets necessitated Moshe’s being on the mountain forty days in addition to the requirement of counting the seven weeks of Sefirah by all of the Jewish people.

      Regarding the second tablets, however, Moshe’s forty day stay on the mountain was primarily to appease the Almighty and to be wholeheartedly and joyfully inclined towards the Jewish people. Then the tablets were given in a moment. The fact that teshuvah occurs in one turn and in one moment stresses the fact that teshuvah transcends all measure or limitation. This is because true teshuvah permeates the innermost and indivisible essence of the soul — the level of ‘oneness’ of the soul.

      It is this quality of teshuvah which effects a unity of all types of Jews, from the heads of the tribes to the wood-choppers and water-carriers’. It is written, you stand firmly ...all of you together, meaning that the Jewish people stand firm only when united. The word for standing firm, nitzav, also means one appointed to rule as it is written, The Nitzav was king. Thus the unity of the Jewish People effected through teshuvah elevates them to the status of kings" and masters of everything which exists in the world. This mastery begins with their being inscribed for a sweet and good year — the good being apparent in their material as well as spiritual affairs; for teshuvah transcends the division between the most sublime form of existence and the most mundane, between the spiritual and the physical.

      We can now understand the statement (see end of section 2.) that the one day on which the King’s daughters visit Him refers to Yom Kippur, and the one day of festivity which follows, refers to Simchas Torah. For as explained (Section 3.), Yom Kippur is the one (unique) day in Time, Space, and Soul, and from the teshuvah of Yom Kippur there follows the one day of festivity.

      5. This arousal of the level of ‘oneness’ of the soul which transcends division must affect the lower levels of the soul where differences do .exist (just as this spiritual arousal must be connected to some physical action, e.g. dwelling in a sukkah, taking the Four Species , dancing with one’s feet). Therefore in the Torah after it is said, ...you were standing firmly...all of you together. (which refers to the unity of all the Jews through the aspect of ‘oneness’ found in each of them), the Torah immediately continues with an enumeration of the ten separate types of Jews from the heads of the tribes down to the wood-choppers and water-carriers, indicating that the unity springing from the ‘oneness’ inherent in each Jew must also be recognizable in all Jews even as they are separate and distinct from one another.

      As it is with the ‘Soul’ of a Jew, so it is with ‘Time’. The ‘oneness’ of Yom Kippur and Simchas Torah must affect and influence every day in the year(beginning the very next day), so that in an individual’s every action is detectable the stamp of his having ‘gust experienced Yom Kippur and Simchas Torah. Notwithstanding the passage of many days, weeks, or months, one’s arousal on Yom Kippur and Simchas Torah should not weaken, but rather maintain its effectiveness — having come from a Divine source which transcends division or change — I am G-d; I have not changed.

      This in turn uplifts the level of the lone day’ of Yom Kippur and Simchas Torah, as explained earlier regarding the esrog’s capacity not only to endure all seasonal change, but also to draw nurture from it.

      6. May it be G-d’s Will that all of the above be fulfilled for each and every member of the Jewish people — that this year be a visibly good and blessed year, in the abundant blessings of health, family, and prosperity in the material sense, and also in their spiritual sense (from which the material derives). Thus we will immediately proceed with joy from Simchas Torah to the Service of G-d in the form of — and Yaakov went on his way,² so that even the mundane affairs of our everyday lives, including the weekdays, Shabbos and Yom Tov, Rosh Hashanah and Yom Kippur, including the minutest of details, will be filled with the core and essence of the soul, which is bound to the Essence of G-d.

      7. Since this conduct derives from Simchas Torah and Simcha — Joy bursts through all barriers; it is above limitation and beyond containment; therefore one’s rejoicing in Divine Service will surely break down all barriers or limitation imposed both by one’s inner exile, and the exile in its literal sense. And we will soon merit to see with our own eyes G-d’s return to Zion in the true Redemption which will take place upon the coming of our Righteous Mashiach, may he soon lead us proudly to our land, And he will rebuild the Temple in its place, and gather together the dispersed of Israel. Then I will purify the speech of all the nations, that they will call upon the Name of G-d, and they will serve Him together as one," and G-d alone will reign supreme.

      Chapter 4: Motzaei Simchas Torah

      1. We are speaking after Havdalah, by reason of circumstance, which provides us with the opportunity to utilize methods of communication to transmit these words to distant places — distant physically, but as is self-understood, spiritually near; for in terms of their spiritual identity, Jews are always united. As the Alter Rebbe explains in Tanya, Jews consider their souls of supreme importance and deem their bodies as secondary. Clearly then, their spiritual unity outweighs their physical separation.

      The inherent bond linking together all those listening to this address is further strengthened by the unifying effect of Torah which forms the subject of this discussion — for Torah is called ‘one Torah’ since it was given by the ‘One G-d’ to the ‘one nation in the world’. The Alter Rebbe teaches us that this concept of oneness is relevant to Jews even as they venture ‘into the world.’ This includes all Jews — those following the example of Zevulun who pursue an honest and kosher livelihood in order to support the Torah, and also those Jews whose conduct is yet far from this.

      At this time, therefore, the entire listening audience is connected through words of the living G-d — by a topic in Torah drawn from the words originally spoken by our Rabbis and leaders, the Rebbes and leaders of the Jewish people.

      2. It is important to note another characteristic of the Torah and the unifying bond it effects. A fundamental prerequisite to the study of Torah is saying the berachah over the Torah. The word ‘berachah’ derives etymologically from the verb ‘to draw down’ or ‘to bend something down’. Thus, when we say a berachah precedes Torah we mean that we are drawing down the Giver of the Torah (Who is indivisible) into the Torah. Since the source of their unification is indivisible, the unity of the listeners also transcends all division.

      This is especially so when afterwards one studies and meditates upon these words of Torah in order to grasp and understand them. This effects ‘a wondrous unity, unlike any other, which has no parallel anywhere else in the material world’ — the concept, the-conception (as the individual grasps it), and the conceiver become one thing as the Alter Rebbe explains in Tanya.

      3. In addition; the time itself creates a deeper unity; for we are now in the month of Tishrei, in particular, right after Shemini Atzeres (and Simchas Torah), concerning which the Torah commands "on the eighth day, Shemini Atzeres,...you shall bring an offering ...of one bullock."

      The principle governing the offerings brought on Sukkos is gone less each day’. Therefore, one might have thought, after bringing eight bullocks the previous day, seven bullocks would be required for Shemini Atzeres.

      Yet, as we see, we sacrifice only one bull (not seven). ‘One’ is of course, a number; but it also signifies a unity which transcends number or division(s). So it is also that the time of Shemini Atzeres itself is ‘one day’ — a symbol of indivisibility.

      4. Discourse To understand the concept of Simchas Torah.

      5. At this point, before we part — in a physical sense – it would be proper once again to remind everyone to learn the daily portions of Chumash, Tehillim, and Tanya, and about ‘Keren Hashanah’ (the tzedakah fund which distributes charity each and every day of the year on behalf of the donor).

      Also we would mention and encourage activity in the Mivtzoim (Mitzvah campaign) starting with the Mivtza of Ahavas Yisrael (loving a fellow Jew). Here too, the stress is on unity — the true unity of all Jews, regardless of whatever differences exist between them, as is explained in length in Tanya, Chapter Lev (Ch. 32).

      From this follows the Chinuch campaign—ensuring a Torah-true education for all Jewish children; the campaign for Torah study; the Tefillin campaign; the Mezuzah campaign; the Tzedakah campaign; to see that every Jewish home is full of Holy books — ‘Yavneh and its Sages’.

      Also the mitzvos which are especially pertinent to Jewish women and Jewish daughters, each of whom is a foundation of her own home, and who collectively form the foundation of the House of Israel, namely: the campaign for lighting candles on Shabbos and Holy Days, the campaign for eating and drinking Kosher food, and the campaign for Family Purity.

      And may this bring about the greatest campaign of all, the Redemption of the Jewish people which the Almighty Himself will enact speedily in our times — as it says — And you will be gathered one by one, ye children of Israel. Rashi explains this to mean that the Almighty will take every Jew by the hand lead him out of exile and will bring him to our Holy Land, the land upon which the eyes of G-d gaze from the beginning of the year to the end of the year.

      And very soon, with joy and good-heartedness, a great congregation will return here for as stated concerning the final redemption soon to come, that not one single Jew will be left behind in exile, but the Almighty will redeem us all with kindness, compassion and apparent and obvious good, very soon in our times.

      Chapter 5: Motzaei Shabbos Bereishis

      1. In connection with what was said on Motzaei Simchas Torah...

      Shabbos Bereishis is the culmination of Shemini Atzeres and Simchas Torah and the festivals preceding them. This has been stated in one of the printed letters of the leader of our generation, the [previous) Rebbe.³ It is therefore fitting that this present talk be in a manner which will allow us to communicate simultaneously with even [physically] distant places, thereby effecting a bond and unity amongst all those listening to these words, as was explained at length on Motzaei Simchas Torah.

      Also, since the passage and Yaakov went on his way as it pertains to Motzaei Shabbos Bereishis indicates a parting of the ways (at least superficially], each one to his set task, with greater intensity than on Motzaei Simchas Torah (as will shortly be explained] — therefore it is now of great concern to stress the inherent unity and bond existing among all Jews.

      2. As discussed once at length — the process of and Yaakov went on his way (which begins after Rosh Hashanah and Yom Kippur when each and every Jew is inscribed and sealed for a good and sweet year) is an expression of two extremes: On the one hand, "Yaakov went on his way" refers to every Jew going on his separate way, i.e. to all the mundane aspects of day to day life which comprise his world and with which he occupies himself in order to transform them into a dwelling place for the Almighty, Blessed be He — this being accomplished by ensuring that all your actions do for the sake of Heaven⁴ and to Know Him in all your ways.⁵ In this aspect each Jew is distinct from [and should be distinct from] every other Jew.

      On the other hand, referring as it does to the Jewish people as Yaakov (in the singular form),⁶ "and Yaakov went on his way stresses that all Jews, notwithstanding their superficial differences, are One People."

      In truth, and Yaakov went on his way comprises many levels in reference to different times, beginning with Motzaei Yom Kippur.

      During the ten days of Teshuvah (occurring between Rosh Hashanah and Yom Kippur], even though there are certain spiritual tasks which separate the heads of the tribes from the wood-choppers and water-carriers, nevertheless on Rosh Hashanah it is said that Today you stand firmly ...all of you together, i.e. all the ten types of Jews from the heads of the tribes to the water-carriers area together, all united as one.

      Similarly (but not exactly so), .does this unity prevail in the days following Rosh Hashanah until we reach Yom Kippur.

      On Yom Kippur, which is the one unique time of the year, when the specified service must be performed in the Holy of Holies [unique in space) by the Cohen Gadol [unique in Soul⁷) who alone can accomplish what is necessary — then all Jews become bound together in a complete and unique bond of unity.

      Arriving at Motzaei Yom Kippur however, we see that the Jewish people begin to go their separate ways each one busying himself with preparing his own Sukkah⁸ and procuring his own Four Species [as it says "and take for yourself your own...) At this point the process of and Yaakov went on his way" begins, as we find stated in the Torah teachings of our Rabbis and leaders.

      3. The second level in the process of Yaakov went on his way is reached on Motzaei Simchas Torah, and not until then, for during the four days between Yom Kippur and Sukkos all Jews are occupied with Mitzvos,⁹ and therefore they are all united since all mitzvos originate from one source — the Will of the Divine Mover.

      This is particularly evident considering that the mitzvos with which all Jews occupy themselves during these days i.e. the Sukkah and the Four Species — specifically convey the idea of unity (as previously mentioned¹⁰.). Concerning the Sukkah it is stated It is fitting that all of Israel dwell together in one Sukkah.¹¹ Regarding the mitzvah of taking the Four Species which, in addition to the unity symbolized in each species, consists of bringing together all of the Four Species, symbolizing the four different types of Jews¹² and their forming one Union — and they shell form one union to do Your Will wholeheartedly. It is precisely when all of you are present [including those ,Jews who are symbolized by the willow which has neither taste nor fragrance — for the fulfillment of the mitzvah taking for yourselves requires the willow just as much as the esrog), on the level of one union, then one can begin to fulfill Your Will wholeheartedly.)

      So too, concerning the days of Sukkos, called the Festival of Joy, since¹³ at this time G-dliness stands openly revealed; and moreover the days of Sukkos involve a double joy, for at this time G-d will rejoice in His creatures and Israel will rejoice in their Maker.

      Thus, how much more so during Simchas Torah and Shemini Atzeres when in addition to the Festival of Joy and the time of our rejoicing,¹⁴ there is a more profound unification and lack of division than at Sukkos time. As our Sages o.b.m.¹⁵ have pointed out — the unity expressed by the Holy Day offering of one bullock demonstrates that Jews are a unique people [i.e. not merely one, but unique¹⁶] and moreover their unity negates all sense of [How hard for Me is) your parting¹⁷ after Shemini Atzeres and Simchas Torah.¹⁸

      This complete negation of division and disunity of Shemini Atzeres and Simchas Torah also expresses itself in the manner of rejoicing, namely, dancing with our feet, — wherein we find an absolute equality amongst all Jews from the heads of the tribes to the wood-choppers and water-carriers.

      [Indeed, in this is expressed a great quality of the Jews — that they can be likened to feet — for as it is with dancing in the plain sense, so too only through the feet dancing can the heads be raised and begin to dance.)

      From this is clearly understood that despite the dispersion of the Jews in different lands, when a Jew in the diaspora celebrates Simchas Torah while another Jew celebrates it in the Holy Land [may it speedily be rebuilt], this other Jew is not separate, but they are both part of a unique people, as the dancing clearly demonstrates.

      After Simchas Torah. upon leaving the joy and holiness of the time of our rejoicing and entering the week-days of the year, it becomes necessary for us to stress once again the concept of unity; and that unity which Jews enjoy during Shemini Atzeres and Simchas Torah should be drawn down in a recognizable fashion into the rest of the year.

      This is precisely one of the reasons for the custom of publicly announcing on Motzaei Simchas Torah and Yaakov went on his way — to emphasize [and give the capability) to every Jew now going on his way, i.e. encountering the world, to singularly perform the task of drawing unity into this world¹⁹ and thereby clearly demonstrating that the Jews are a unique people in the world²⁰ [This is not the case on Motzaei Yom Kippur when his way" refers solely to mitzvos]

      4. Even so, the relevance of its lesson on Motzaei Simchas Torah, which is certainly to underscore the concept of unity, is not as emphatic as on Motzaei Shabbos Bereishis.

      Since Shabbos is the culmination (in every sense of the word) of the six days preceding it, naturally the spiritual progress accomplished on Shemini Atzeres and Simchas Torah, projecting well into the days after these Holy Days, includes Shabbos Bereishis as their natural culmination. To be more correct; during Shabbos Bereishis the thematic consequences of Shemini Atzeres and Simchas Torah reach to their highest degree of perfection. Even though week-days do intervene between Motzaei Simchas Torah and Shabbos Bereishis, nevertheless in all actuality we do not experience any week-day feelings until after Shabbos Bereishis since the day immediately following Simchas Torah is Isru Chag [the day after the festival] and then as Shabbos Bereishis approaches we are busily arranging and preparing for it. In general, during these days one is still saturated with the festive feeling of Sukkos, and in particular, Shemini Atzeres and Simchas Torah-]

      Therefore Motzaei Shabbos Bereishis when we finally begin to feel the week-day feeling of the rest of the year, it becomes even more important to note [again) the lesson of and Yaakov went on his way (on all the levels of thought, speech, and action, with action being the key]; for even though each Jew has a special purpose and mission to accomplish with his own particular share in this world — to make it a home for the Almighty, Blessed be He²¹ — nevertheless and Yaakov went on his way is written in the singular form to indicate that all Jews are united by this one intention. This affirms (as previously explained²² the emphasis on permeating every day of the year with the feeling of just having experienced Shemini Atzeres the "one day in which the Jewish people are shown to be a unique nation."

      5. It was once explained at length that in addition to the lesson contained in the entire phrase and Yaakov went on his way, there is also a lesson implicit in each individual word of the phrase; a lesson both fundamental and wondrous.

      and Yaakov

      Yaakov, the name of all Jews, is not a name of valor — unlike Yisrael which embodies the passage for you fought with angels and men, and you were triumphant.²³ On the contrary, Yaakov derives etymologically from ekev — a heel. Furthermore, Yaakov was so named because his hand gripped Esau’s heel.²⁴ The name Yaakov therefore describes the Jew as he deals with [and grips onto] worldly matters — "the inheritance of the nations²⁵ (referring to Esau’s descendants) — in order to transform into the estate of Yaakov."

      At first glance, the Jew thus occupied seems to be functioning on a lower level, and yet, only here can he attain perfection.

      Each Jew comprises a whole world²⁶ and what is true of the world in general, applies to him as well. Concerning the Creation of this material world it is said, G-d desired a dwelling place amidst the lowly, meaning, as the Alter Rebbe explains²⁷ that the ultimate purpose in Creation is not fulfilled in the exalted spiritual worlds, but rather in this material world which is the very lowest form of existence. So too in the microcosm, every Jew fulfills his ultimate purpose when utilizing the very lowest of his abilities.

      This idea is also expressed in the letters of the name Yaakov, which begins with the letter yud, representing the Yud in the Divine Name Havayah.²⁸

      [Also, in the Name Havayah, which is called the Explicit Name,²⁹ G-d’s Essential Name, and the Name Unified with His Oneness, the Yud is the core³⁰ — so much so, that as explained in Shaar haYichud veHaEmunah,³¹ the Yud transcends all division, even the order of Division existing in the Divine Name.)

      This is also expressed in the Point of the Yud, which exists above all form and transcends even the form of the letter Yud itself.

      The letters of the name Yaakov therefore indicate that as the Yud, and the Point of the Yud, are drawn down to the level of ekev — a heel — and unite with it in comprising the whole name, so too the heel — one’s lowest powers — unites with the Yud even to the degree of the Point of the Yud — one’s highest powers imaginable.

      Furthermore the letter Yud comes at the head of the name (being its first letter). Just as the head contains the life force of all the different limbs of the body, and thereby dictates and co-ordinates their actions even though they are each a separate entity, so too it is with the yud of Yaakov, that: 1] the yud includes the heel; and 2] even as it stands apart from the rest, (i.e. the letters ekev are readily apparent in the name Yaakov as forming the greatest portion of the word and comprising the main etymological reason for the name], the heel is nevertheless controlled by the yud, and the point of the yud.

      6. went

      The lesson implied in the word went is that not only should one constantly serve G-d, but one should always be going, i.e. rising higher, in this service.

      Furthermore, since the word went is stated in the Torah of Truth it indicates going in the true sense of the word, which means completely leaving one’s original level, so that the level to which one rises is totally incomparable to that original level. (For as long as the new level he attains is comparable to the original one, he has not completely left behind his original position, and would therefore be described as standing.)

      7. on his way

      The true value of a road (way) is that it links the most far-flung corner of the king’s realm to the capital, even more — to the royal palace, and still more — to the king’s private chambers.

      So

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