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    Sichos In English, Volume 2: Tishrei-Adar 5739
    Sichos In English, Volume 2: Tishrei-Adar 5739
    Sichos In English, Volume 2: Tishrei-Adar 5739
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    Sichos In English, Volume 2: Tishrei-Adar 5739

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    Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, TISHREI-ADAR 5739

    LanguageEnglish
    PublisherSichos In English
    Release dateJul 6, 2015
    ISBN9781310864131
    Sichos In English, Volume 2: Tishrei-Adar 5739

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      Sichos In English, Volume 2 - Sichos In English

      Sichos In English, Volume 2 — Tishrei-Adar 5739

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

      Published by Sichos In English

      5739 - 1979

      Sichos In English, Volume 2 — Tishrei-Adar 5739

      Published by Sichos In English at Smashwords

      Copyright 1979 Sichos In English

      ****

      This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

      ****

      ISBN 978-1-3108-6413-1

      Chapter 1: Publisher’s Foreword

      This volume issued in honor of the Twelfth of Tammuz, 5739, marks the celebration of the 52nd Anniversary of the Previous Lubavitcher Rebbe’s Liberation. It also marks the beginning of the centennial of his birth.

      The Previous Rebbe was a successor of the Alter Rebbe. The Hebrew word for succeed, memale makom, literally means fills the place. The use of that term indicates that the Previous Rebbe completely fulfilled the services initiated by the Alter Rebbe. Furthermore, since he belonged to a later generation, then according to the principle of ever-higher in holy matters, it follows that he made an unique contribution over and above the legacy he received from the Rebbeim that preceded him.

      That contribution centered around the extension of Chassidus to the point that it reached even those outside the normal sphere of Jewish activity. The Previous Rebbe initiated the translation of not only elementary, but also profound texts of both the legal and mystical aspects of Torah into languages other than Hebrew. He oversaw the translation of a number of different texts into Russian, German, French, English, etc.

      It is with pride and pleasure that we present the second volume of Sichos in English, excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe Shlita; during the months of Tishrei through Adar, 5739.

      We hope and pray 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 Shlita’s current worldwide campaign.

      Sichos In English

      12th of Tammuz, 5739

      Chapter 2: Motzaei Shabbos Parshas Nitzavim, Erev Rosh Hashanah

      1. The Jewish calendar system rotating on a 19-year cycle, institutes a leap year periodically to compensate for the days lost in the juxtaposition between the lunar and solar calendars, the Jewish calendar being based upon the lunar calendar. This past year, a leap year, concludes an entire 19-year cycle and effects a perfect correspondence, leaving no disparity, no extra days or moments, between the two calendars.

      This calendar adjustment is reflected in a Jew’s service to G-d. The Baal Shem Tov explains that everything a Jew sees or hears should serve as a lesson for him in his service to G-d.¹ Particularly, the fixation of the calendar, which is a mitzvah of the Torah,² (the purpose of all the mitzvos being I have commanded you these mitzvos to fear G-d³ contains valuable lessons in the service of G-d.

      The leap year teaches every Jew that during the leap year he can compensate for the service he has not fulfilled in previous years. Although this concept applies throughout the entire leap year, there are particular stages within the year when the concept is more relevant. For example, the month of Elul was instituted as a time of Teshuvah for the entire year. Within Elul itself, the last 12 days are of special importance. Each days serves as a period of Teshuvah for one month of the previous year. Erev Rosh Hashanah contains the potential to effect Teshuvah for that month of Elul (which in turn effects a Teshuvah for that entire year, which subsequently can effect a Teshuvah for the entire past 19-year cycle).

      On this one day, Erev Rosh Hashanah, each Jew has the capability to compensate for all the deficiencies of his previous 19 years. Teshuvah is a movement which is above time and is possible in one moment, with one turn of attention. It is within the grasp of-every Jew. The realization that a Teshuvah, which can have such far-reaching effects, is within his potential should motivate every Jew towards increased joy in his study of Torah and performance of mitzvos.

      2. The above-mentioned concept holds special relevance this year when Erev Rosh Hashanah falls on Motzaei Shabbos, Parshas Nitzavim. Parshas Nitzavim opens with the verse, You are standing this day, all of you before the L-rd, your G-d, your leaders of your tribes ....from the hewers of wood to the drawers of water. All of the various different levels of Jews from the leaders and the elders until the wood-hewers and the water-carriers joined together into one union.⁴

      Commenting on this verse, the Alter Rebbe explains that the power of the Jews’ stance depends on the extent of their unity. The Tzemach Tzedek⁵ elaborates on this concept, explaining that Nitzavim (the word translated as standing) is written in the passive you are made to stand. The unity of the Jewish people affects G-d to the degree where the Jews approach a level of spirituality before the L-rd, your G-d (higher than the level of G-d’s Name). This level of unity prepares the Jewish people to approach the judgments of Rosh Hashanah and Yom Kippur.

      The relationship between Nitzavim to Rosh Hashanah is further expressed by the Baal Shem Tov. Commenting on the fact that the traditional blessing for the new month is not recited for the month of Tishrei, he explained that the month of Tishrei is blessed by G-d and with the strength of that blessing the Jews bless the other months. G-d’s blessing is expressed in the Torah reading of the Sabbath, You are all standing before the L-rd, your G-d you all stand, and are triumphant in judgment.

      The Jewish people enter these days of judgment from Erev Rosh Hashanah to Yom Kippur with happiness and joy, confident that they will be victorious in judgment and merit G-d’s blessing.

      This farbrengen was intended to communicate this concept in a public assembly of Jews (in such an assembly, the Shechinah rests). May the Jews stand victorious in judgment and may the Jewish people as a whole and each Jew as an individual receive G-d’s blessing for success in their service and with these blessings, overcome all obstacles in their paths.

      Chapter 3: Second Day of Rosh Hashanah

      1. Torah Law considers the two days of Rosh Hashanah as one long day. The Previous Rebbe stressed that the expression used, day, was chosen carefully. The term ‘day’ communicates the concept of brightness and light. All forty-eight hours of Rosh Hashanah are permeated with light.⁶ The concept stretches beyond the abstract realm but has many practical ramifications. Since Rosh Hashanah is one long ‘day’, the Previous Rebbe counseled his followers to minimize the time spent sleeping on Rosh Hashanah.

      Even though the existence of night and darkness on Rosh Hashanah is an observable phenomenon (and recognized by Torah Law as well),⁷ from a spiritual perspective, that darkness is subordinate to the primary quality which is one of brightness and illumination.

      Particularly after the Previous Rebbe had revealed that concept and stressed the idea of Rosh Hashanah consisting of 48 hours of day, we, his followers, must spread the idea throughout the world and publicize it in whatever ways possible. These activities will hasten the coming of Mashiach.⁸

      2. Implied within the concept of Rosh Hashanah being a 48-hour day is that the day of its conclusion affects the first day as well. This year, the second day of Rosh Hashanah falls on Tuesday. In the Torah narrative of creation, Tuesday (the third day) is distinguished from all the other days of the week. The Torah records the expression and G-d saw it was good twice on that day.

      Commenting on that fact, the Talmud explains that the repetition of the expression G-d saw that it was good refers to two types of good: Tov lashamayim and Tov labrios — good to heavens(i.e., in matters between man and G-d) and good to the creations (good in matters between man and man).

      During the last year (particularly on Rosh Hashanah and Shabbos Shuvah) that concept was underscored at great length. As mentioned in the previous farbrengen, it is our responsibility now to compensate for the deficiencies of the service of previous years.⁹ Therefore, the aspects of ‘Tov lashamayim’ and ‘Tov labrios’ which were unfulfilled must be completed.

      The term ‘La-brios’ also refers to the non-Jews. They also are judged on Rosh Hashanah and are given the powers to fulfill their task of assisting and enabling Jews to observe Torah and Mitzvos.

      In particular, this refers to the situation in Eretz Yisrael¹⁰ the land where the eyes of the L-rd are upon it, from the beginning of the year until the end of the year.

      In Messianic times, the gentiles will express their raison d’être and help the Jews learn Torah and fulfill Mitzvos. May that situation also prevail in these final days of Galus and may the strength of those actions hasten the coming of Mashiach speedily in our days.

      3. (During the farbrengen, a niggun (melody) from each of the previous Rebbeim was sung. Commenting on the niggunim, the Rebbe remarked:)

      The Previous Rebbe explained that the Gemara’s statement ‘.’When quoting a statement of a Sage, picture the Sage as if he was standing before you" applies (and even to a greater degree) to niggunim which the Rebbeim compared or wished to be associated with their name.

      The Rebbe also stressed the importance of the campaign for Simchas Shabbos v’Yom Tov Fund which seeks to provide needy families with the food necessary to celebrate Yom Tov in a proper manner.

      Before Kos Shel Berachah (distribution of the wine over which the benediction was recited) the Rebbe gave Rabbi Wineberg wine to distribute to the women as Kos Shel Berachah.

      Chapter 4: Motzaei Shabbos Parshas Vayeilech, Vav Tishrei, Shabbos Shuvah

      1. A farbrengen associated with Shabbos Shuvah¹¹ must be related to the two distinct concepts that Shabbos Shuvah contains: the first is Shabbos and the second is Teshuvah."

      2. What is Shabbos? It is a day distinguished by the Torah to the extent that all labors deemed as weekday in nature are forbidden on the Shabbos. It says, He who toils prior to Shabbos, shall eat on Shabbos. (i.e. the activities prior to Shabbos are referred to as toil, whereas the activities of 5habbos are compared to eating).

      What toil are we referring to? The Torah tells us Six days may you labor and do all your work. Man’s preoccupation during the week is related to themes of work. He exerts himself in his labor in order to build a proper home for his Creator in this world. This is the reason and ultimate goal of the entire creation, and specifically his creation, for I was created to serve my Maker. Every person (including a Gentile) is empowered and required to negate the possibilities of emptiness and desolation in this world, and to strive to acquire a partnership in the creation.¹²

      Following this preparation, Shabbos comes as a culmination and reward of the previous week. In Shabbos itself, the reward one attains varies greatly. It can be comparable to, or at a level higher and incomparable to, the labor of the prior week. Generally, this reward divides itself into two categories: the first, the relaxation derived from knowing that all one’s labors are complete: the second, You shall call Shabbos enjoyment. Within this second category one can find assorted sub-categories; an enjoyment associated with resting from work, an enjoyment (unrelated to work) of the Shabbos day, and finally, a level of pure enjoyment that is primarily associated with the final hour of Shabbos which is an introduction to the Melaveh Malkah¹³ that follows. When applied to the observance of Torah and Mitzvos, the distinction between the observance that relates to the work-week in comparison to the observance related to Shabbos is enormous, for those related to Shabbos are permeated by the enjoyment with which Shabbos is associated.

      A different aspect of Shabbos is that it is the beginning rather than the end. Besides being the culmination of the prior week, it is also the beginning of the succeeding week. Therefore, it is empowered to bless and enhance the days and labors pursuant to it, moreover it contains within it those days and their labors and enhancement.

      Consequently, Shabbos Shuvah contains within it all the days of the following week, including Yom Kippur, the last day of the Ten Days of Repentance, the holiest day of the year — a day more suited than any other for repentance. As the Rambam says, Although all days are suited for repentance, none are better suited than Yom Kippur. An obvious question arises: how and in what manner can Shabbos Shuvah enhance Yom Kippur and specifically the labor of Teshuvah on Yom Kippur?

      3. To answer this question, an explanation of Teshuvah is necessary. What is Teshuvah and what does it accomplish? Primarily, it is a resolution to return one’s soul and its actions to its original place. It is a resolution to leave one’s evil ways, to confess his sins, and henceforth to do what is right in the eyes of the Creator-to perform G-d’s commandments, which are the sole reason for man’s creation.

      How and the manner by which this is accomplished falls into two categories: Teshuvah from love, and Teshuvah from fear. Our Sages tell us that through Teshuvah from love, not only is the person forgiven but the sins themselves are transformed into, and are recorded as, his personal merits. On the other hand, if the Teshuvah is not from love but one that originates from fear, those transgressions that were igt6ntional would be re-evaluated and recorded as if they were accidental.

      From the above can be deduced that, where the higher form of Teshuvah (from love) is concerned, a monumental occurrence takes place, an occurrence not analogous to any other mitzvah. The effect of every other mitzvah begins when the mitzvah is performed and continues thereafter. Teshuvah not only has an effect which commences at that point in time when he resolves not to stray from the proper path, but also it (and only it) can redo the past, as if no transgression occurred, the previous sins being considered as merits. This occurs whenever Teshuvah is done, and even more so on a day that is associated with Teshuvah (e.g. a fast day) and especially on Yom Kippur, the most propitious day of the year for Teshuvah.

      4. In conjunction with the aforementioned, a Jew is commanded in all matters concerning Torah and Mitzvos to constantly strive upwards. Unquestionably this also applies to Teshuvah and to Teshuvah as it is performed on Yom Kippur. A major element of Teshuvah is confession — therefore the main part of Yom Kippur’s prayers is the Al Chet.¹⁴ The A1 Chet is said many times throughout the day beginning with the evening prayers (even when Yom Kippur falls on Shabbos).¹⁵ The prayers and repentance on Yom Kippur culminate with the Neilah (closing of the doors) prayer. This is the service during which. every Jew must leave his prior state and visualize his or her being in. an actual state of self-sacrifice, in perfect unity with his Creator.¹⁶

      5. The Tzemach Tzedek, when asked what is Shabbos Shuvah, explained, It is a festive type of Teshuvah. The Shabbos prior to Yom Kippur effects that the Teshuvah of Yom Kippur should also contain the enjoyment and happiness of Shabbos. As discussed ,earlier, upon the arrival of Shabbos, one’s labors are completed and he is surrounded by an atmosphere of enjoyment — especially considering that Shabbos itself contains the concept of Teshuvah.¹⁷ In this manner, Yom Kippur and its service are enhanced, by imbuing it with this enjoyment. They are permeated so that every facet of Yom Kippur contains this level. Even during its culmination at Neilah (when confession is still said), the atmosphere of Shabbos should prevail, an atmosphere that is completely above sin, even above forgiveness for sin, a time when one’s labor is complete and when he has attained true and unmitigated enjoyment.

      6. The moral to be derived has added significance in the month of Tishrei, a month which is general in nature, such that its impact affects the complete subsequent year.¹⁸ Therefore, every aspect of Tishrei has a greater significance and is a general lesson, the lesson being that every aspect of a Jew’s life (which is Torah, Mitzvos, and Teshuvah) is permeated with this enjoyment.¹⁹ Regardless how difficult a test one faces, he is able to withstand it. If he is tempted by something forbidden, he is content and happy not to do it. He is even pleased by this opportunity, knowing that his true nature is to serve his Creator. Even something in which the surrounding society is mired, if it opposes the Shulchan Aruch (Code of Jewish Law), he is delighted not to become influenced by it.

      Furthermore, in the positive precepts he is not satisfied to do only the minimum; rather he exerts himself to perform mitzvos in a more splendid manner regardless of the labor and effort involved. Even for a mitzvah which involves a monetary cost (e.g. the Four Species that are associated with Sukkos — a week hence) he is happy to pay, and to even pay handsomely for them.

      In turn, the L-rd blesses us with true enjoyment and happiness so that we may continue to perform His commandments in a similar manner. His Blessings include true happiness that will take place with the end of our exile and the revelation of Mashiach speedily in our days.

      * * *

      1. Out of the depths I call to You, O L-rd.²⁰ Man calls to G-d, and G-d answers. Man’s call — his service to G-d. G-d’s answer — the radiance of His G-dliness in this gross, corporeal world.²¹

      In our prayers on the Day of Judgment (Rosh Hashanah) and on the Day of Atonement (Yom Kippur) we say Concerning countries, (judgment) is pronounced on this day and all the inhabitants of the world pass before You (for judgment). No country, no person, no being is exempt; all the universe must stand before the Divine Judge. G-d’s response is likewise universal and unlimited, unconfined and uncircumcised by any boundaries. Reveal the Glory of your Kingship upon us is to the extent that everything that has been made will know that You have made it."

      There is faith and there is knowledge; one can believe and one can know. Within knowing itself there are various levels. One may comprehend and intellectually grasp a concept, and yet in order for the concept to be carried to its logical conclusion the thinker needs something further, something deeper. He needs profound concentration and devotion to intellectual endeavor. It is to this manner of knowing that the concept "everything that has been made will know that You have made it" is referring. Not to just simple faith, not even intellectual comprehension, but to a firm, intense devotion of thought.

      The outcome and conclusion of such a knowing of G-d are the emotions of Love and Fear of G-d,²² which are then expressed in concrete form, in thought, speech and deed. The result must be that man inhabits the land in an orderly, purposeful, and constructive fashion.²³ This then engenders a reciprocal dwelling in the world of the Divine Presence, when I will convert the peoples to a purer language, that all will call upon the name of the L-rd, to serve him with one consent. All will then understand that Kingship will be the L-rd’s.

      3. Every country wishes to receive a good verdict on the Day of Judgment, but this is not achieved without effort, without preparation. It is man’s actions that evoke a response from the Al-mighty.

      There are many levels of authority in the hierarchy of a country’s administration,²⁴ whose common function and purpose is the implementation of all projects good and righteous, worthy and beneficial (the accomplishment of which is the preparation to all spiritual matters). Naturally, such aims are more easily achieved when the country is an inherently benign one.

      The first and foremost of such projects is education. Educate a child in the proper manner lays the foundation so that when he is old he will not depart from it. From the properly educated child will grow a man who is a builder of countries.²⁵ He will create, not destroy; participate, not be passive; produce, and not negate.

      Education starts with infants, and to this end, parents, and even grandparents, must be properly educated, for education is not just for children: Who is wise? He who learns from every person. Learning is never terminated, for until his very last day, one can always learn something from everyone. Who is indeed wise? He who is continually learning.

      We must carry out a program of education regardless of any difficulties; but without any hindrances, obstacles, or restraints, its implementation will be incomparably superior. Imagine, then, the advantage of active help and assistance of the authorities, from the lowest to the highest. They must ensure that all worthy projects, and especially education; are fulfilled to the utmost. It is their task, their merit, their responsibility.

      4. Nothing in the world happens by chance. The world has a faster who controls and directs it; everything that occurs is by Divine Providence.²⁶ A person is selected for his office by Divine Providence, and accordingly it is by Divine Providence that he has the potential to affect all those in his sphere of influence. Of course, the higher a post he holds, the greater is his influence, and each one must work in his own domain: the neighborhood council official — his local neighborhood; the mayor — the city; the head of state — the entire country.

      That he has been granted the capabilities to carry out his task, he may be sure; it is now up to him if he wishes to do so. If he is wise enough and discerning enough, he will realize why he was created and chosen for his particular position — not for his own benefit, but for the benefit of those whose betterment lies in his hands. Reward for his unstinting²⁷ efforts follows. First and foremost will come success in his work; afterwards, blessings and success in his personal life.

      5. The Rambam states, Every person must consider himself and the entire world as being exactly balanced between theta merits and their misdeeds ...(and thus if) he performs one meritorious deed, he tilts himself and the entire world towards the scale of merit, and effects salvation and deliverance for himself and them. An office-holder executes one project energetically, willingly, and without delay. Behold what he has accomplished! He tilts the neighborhood, the city, the region, the country, and indeed the entire world towards the scale of merit, effecting salvation and deliverance for himself and them.

      He has been the means whereby the world will be settled in a civilized, purposeful fashion — He formed the world to be inhabited (constructively). The Al-mighty says about such a world that it is a satisfaction to me that I spoke and Toy will was executed. It is only precise fulfillment of G-d’s will that varies: for Jew’s in regard to the 613 Commandments and their ramifications; for non-Jews, in regard to the Seven Noachide Laws and their ramifications.²⁸

      The true nature of the world of the world is G-dliness. It is man’s mission to reveal the G-dliness, and when he resolves to do so, to demonstrate that the L-rd is G-d, he then receives Divine assistance in his task. This prepares the world for the time when it will attain completion and fulfillment, for then the L-rd will be One and His Name One and Kingship will be the L-rd’s.

      Chapter 5: Delivered on Motzaei Shabbos Parshas Haazinu, 13th Day of Tishrei

      1. There are three different reasons for this farbrengen, from which distinct lessons, pertaining to Torah and Mitzvos, can be derived. The reasons are as follows: firstly, today is the Yahrzeit of the Rebbe Maharash (13th day of Tishrei); secondly, tonight is Motzaei Shabbos; thirdly, that it is the Motzaei Shabbos of the day which precedes the Yom Tov of Sukkos.

      It is understood, though, that the main reason for tonight’s farbrengen is that today was the Yahrzeit of the Rebbe Maharash, and consequently his manner and the lessons of his leadership affect and modify the other reasons for the farbrengen, as will be explained.

      2. Although the Rebbe Maharash was the successor of those Rebbeim who preceded him, it is understood that as a leader he distinguished himself by teaching and influencing those near him with ideas and ideals which were uniquely his own. Similarly, we find that "Moshe received the Torah from Sinai and transmitted it to Yehoshua" and subsequently to all future generations. Although Moshe received the entire Torah, to the extent that it is called after his name (remember the Torah of My servant Moshe), yet Yehoshua later added concepts of his own.

      The Midrash tells us that Yehoshua was the first of the conquerors, i.e., the first to begin the conquest of the Land of Israel, thereby informing us that Yehoshua in a distinct category was considered first. True, in contrast to Moshe, Yehoshua paled, as is stated, "the countenance of Moshe is like the sun, and that of Yehoshua’s was similar to the moon". Furthermore, it is taught that the moon has no light of its own. This suggests that Yehoshua merely reflected that which was radiated to him from Moshe; yet Yehoshua was called, the leader, or the first. Similarly, any great man of Israel, especially he who follows in the footsteps of Moshe our first faithful shepherd, and is himself a leader and a shepherd of Israel, has an ideal that is distinctly his own. This unique ideal or characteristic of his relegates him necessarily to the position and title of leader.

      Now, just as Yehoshua, the first of the conquerors, blazed the path for the other conquerors, so, too, an ideal which is distinctly related to one leader gives the power and strength to leaders who follow, including all who follow in their path, to attain that ideal in which their leader was considered the first. This is possible to accomplish since they have agreed to conduct themselves in a manner "that they taught us from his ways, and we will go in his path", as stated by the Alter Rebbe.

      Conducting oneself in accordance with this ideal also pertains to those who, for whatever reason, have not as yet chosen to follow in his path. This is true because he was a leader of Israel (and the entire world as well, since the world was created for the sake of the Jewish people) and all must follow in

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