Sichos In English, Volume 4: Tishrei-Shevat 5740

By Sichos In English

Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Tishrei-Shevat 5740

• Language: English
• Publisher: Sichos In English
• Release date: Jul 7, 2015
• ISBN: 9781310107641

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Sichos In English, Volume 4 — Tishrei-Shevat 5740

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

5740 - 1980

Sichos In English, Volume 4 — Tishrei-Shevat 5740

Published by Sichos In English at Smashwords

Copyright 1980 Sichos In English

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ISBN 978-1-3101-0764-1

Chapter 1: Publisher’s Foreword

This volume contains a free translation of Sichos delivered by the Lubavitcher Rebbe Shlita in the Farbrengens held between Rosh Hashanah and Tu (15th) B’Shvat 5740, with excerpts from every Farbrengen held during that period.

The translations are structured to appeal to an English speaking reader who is somewhat familiar with the teachings of Chassidus. The Sichos are not adapted or altered in context, but are presented, with slight changes, in the same form and thought style in which they were originally presented. The only major innovation is the footnotes; those ideas which appear to be parenthetical have been taken out of the text and presented as footnotes. Therefore, all footnotes, except those specifically labeled as translators notes, are the Rebbe Shlita’s words. Great effort has been made to ensure the accuracy of the translations; however, they carry no official authority. As in all translations, the possibility of inadvertent error exists.

This volume is the fourth of its kind published by Sichos In English. Our intention is to make the teachings of Chassidus and in particular of the Rebbe Shlita available, through our previous publications and all those that follow, to many who were formerly unable to study them.

The publication of this volume took place in the thirtieth year of the Rebbe Shlita’s leadership. On this auspicious occasion we join Jews the world over with our prayerful wishes that the Rebbe Shlita be blessed with many years in good health, abundance, and success, and may we merit speedily in our days the coming of Mashiach Tzidkeinu.

Sichos In English

Chai Elul, 5740

Chapter 2: Second Day of Rosh Hashanah

1. This year is a Sabbatical year, a year which is a Shabbos unto G-d. Likewise, Rosh Hashanah falls on Shabbos, which is significant. The literal meaning of the words Rosh Hashanah is head of the year. Just as the life force for all the limbs of the body is drawn from the head and the head controls all the limbs, similarly the life force for the entire year is drawn from Rosh Hashanah, and the day of Rosh Hashanah controls the outcome of all the days of the year that follow.¹ Therefore, this year shares a particular connection with Shabbos.

This relationship with Shabbos is also emphasized by the second day of Rosh Hashanah. In general, the two days of Rosh Hashanah are considered as one long day, although that long day is divided into two twenty-four-hour periods.² Since the first day of Rosh Hashanah falls on Shabbos, the second day also has a connection with Shabbos. Furthermore, the second day has an even deeper relationship with Shabbos. That relationship began with the very first Rosh Hashanah. Rosh Hashanah marks the anniversary of man’s creation, which took place on the sixth day. The following day (the second day of Rosh Hashanah) was Shabbos. Since the celebration of the festivals each year is a repetition³ of the spiritual influences expressed on the very first festival, it follows that each year the second day of Rosh Hashanah has a connection with Shabbos.⁴

Thus it is understandable that the entire service of Rosh Hashanah must be carried out in a Shabbos-like manner — through pleasure and through resting. From the verse, And on the day of your rejoicing,⁵ on your festivals and on your Rosh Chodesh — days, you shall sound the trumpets over your burnt-offerings ... and they shall be a remembrance for you before your G-d, the Sifri learns that three sets of verses (and also three forms of service) must be fulfilled on Rosh Hashanah: Malchios (which deals with the acceptance of G-d as King), Zichronos (which deals with the remembrance of the covenant between G-d and the Jews) Shofros (which deals with the sounding of the Shofar). This year these types of service must be carried out in the spirit of Shabbos. Then Rosh Hashanah will influence the entire nature of the year so that all matters will be undertaken in a spirit of rest, joy, and pleasure.⁶ This is particularly true since the entire year is a Shemitah year, a year that is a Shabbos unto G-d.

May this joy break down barriers — the barriers of Golus — and may the true and complete redemption come. Then our fulfillment of Mitzvos will reach its highest level, and they will be carried out according to Your will. A reflection of that redemption must be seen now in the last days of Golus. We must carry out a service that parallels in a spiritual sense the revelations that are to come then. This service is expressed in the verse from the Rosh Hashanah prayer: This day is the beginning of Your works. The expression, Your works refers to this physical world, the lowest world on the ladder of spiritual progression. The beginning alludes to G-d’s will and pleasure, the highest levels of spiritual progression.⁷ The beginning the highest spiritual powers must be brought into contact with this physical world. This occurs on Rosh Hashanah. Then, the deepest G-dly powers are aroused and revealed in this world in blessings of children, health, and sustenance in a manner which can be openly perceived.

May this actually come about. May we see the future redemption.⁸ May G-d’s great generosity be revealed. The revelation will come through our expression of generosity in a physical sense through giving Tzedakah.⁹ Since this year begins on Shabbos — the day of rejoicing, in the words of the Sifri — it will be a year of joy and happiness and we will all be immediately inscribed and sealed for a long and a good life with open and revealed good.

* * *

2. It is proper to mention again the importance of helping everyone meet his holiday needs. This principle is derived from the verse in Nechemia (8:10) Eat sumptuously, and drink sweet beverages, and send portions to those for whom nothing is prepared.¹⁰ Even though efforts were surely made to meet everyone’s Rosh Hashanah needs, other holidays remain in Tishrei and they must also be celebrated fully. Furthermore, the service of Rosh Hashanah elevated every Jew to a higher spiritual level. In Torah, the body must always follow the soul. If a Jew became spiritually higher, his physical needs may also have increased. Therefore, it is necessary to provide him with more. In this vein, it is proper to encourage efforts to insure that all Jews can celebrate Erev Yom Kippur; Motzaei Yom Kippur; Sukkos, the season of our rejoicing; Shemini Atzeres; and Simchas Torah by eating sumptuously and drinking sweet beverages. May the efforts be carried out with good will and may they arouse good will from G-d.

Blessing after Reading The Pan Klolli, Erev Rosh Hashanah, 5740

3. [It is customary for Chassidim to write a Pan (a note asking for the Rebbe’s blessings) before Rosh Hashanah. In addition to these individual requests, the Chassidic community presents the Rebbe Shlita with a general request a Pan Klolli].

May G-d fulfill the wishes of every single Jew everywhere in the world. Particularly in the areas that are mentioned here in these notes (the Pan-Klolli), these being the wishes of those who signed (and most probably, the wishes of many others, as well). May they all be completely fulfilled in the near future.

Since this is a year that begins with Shabbos and the nature of Shabbos is, You shall declare Shabbos a delight, and all your work is completed (and in addition to those activities performed by man — G-d adds more — more than You shall declare and more in the completion of work — ). May those statements apply to all the matters mentioned here and all of our needs both physical and spiritual.

And may the year be a year of light, a year of blessing, a year of revelation. [Translator’s note: the Hebrew words for light, blessing and redemption begin with the first three letters of the Alef-Bais. And Torah, Tefillah, and Teshuvah begin with the last letter of the Alef-Bais. The Rebbe asked that the blessings that are connected with the other letters also be fulfilled]. A year of Torah, a year of Tefillah (prayer), and a year of Teshuvah. And soon may we merit the coming of Mashiach who will bring Tzaddikim to do Teshuvah and will redeem us and take us walking upright to our land speedily.

May everyone and their families and all connected with them and the entire Jewish people be written down and inscribed for a good and sweet year with open and revealed good.

* * *

Blessing in the Synagogue After Minchah, Erev Yom Kippur, 5740

4. May G-d bless each and every Jew wherever they are and the entire Jewish people to be inscribed for a good and sweet year, with open and revealed good in spiritual and physical matters speedily and very soon.

Since this year began on the the day of your rejoicing — this is the Shabbos (Sifri) and also the season of rejoicing begins with the day of your rejoicing — this is the Shabbos, (and likewise the holiday of Shemini Atzeres is on Shabbos), may all matters be carried out in a manner of and you shall declare the Shabbos a delight that all matters and all blessings should be with true pleasure and a pleasure that can be appreciated with physical eyes.

May there be an arousal for the higher level of Teshuvah (the level of Teshuvah that is connected with joy) from G-d form His full, open, holy, and wide hand (and also overflowing hand — as in the Siddur of the Baal Shem Tov, the word overflowing was printed instead of holy).

And may this be expressed through Torah study as the Alter Rebbe writes in Iggeres HaTeshuvah that the concept of the higher level of Teshuvah is connected with Torah study (which in turn brings about deed, — the careful (exemplary manner) performance of Mitzvos) with true and revealed joy and everlasting joy upon their heads. (Isaiah 35:10)

In the near future we should merit to go with our young and our old, our sons and daughters, a great company shall return there.

That even in the last days of Golus, the Land of Israel will be complete, together with the completeness of the Torah, and together with the completeness of every person as an individual and from all Jews as our nation who are sons to Hashem your G-d

And go greet Mashiach Tzidkeinu, with joy.. Amen so may it be G-d’s will.

Again may we all and the entire Jewish people be inscribed for a good year with open and revealed good.

Chapter 3: The Letter sent by the Rebbe — Vav Tishrei

FREE TRANSLATION

By the Grace of G-d

6th of Tishrei, 5740, Seventh Year, Shabbos unto G-d,

Brooklyn, N.Y.

To the Sons and Daughters of Our People Israel, Everywhere

G-d bless you all,

Greeting and Blessing:

Now that we have entered the new year, encouraged and strengthened by the reassuring thought that the Almighty Who hears the sound of teruah of His people in mercy has accepted the prayers and good wishes that Jews wish one another for the new year,

Especially that it is the Seventh Year Shabbos unto G-d, which, moreover, began with (the first day of Tom Tov Rosh Hashanah occurring on) Shabbos, which Torah designates, You shall call Shabbos a delight, thus further strengthening the certainty that it will be a delightful year, filled with delightful things in each of its days;

And in these days between Shabbos-Rosh Hashanah and Shabbos-Shabboson of Yom Kippur —

It is the proper time to reinforce, and add to, the good resolutions and their actual implementation in the everyday life, which we began in the days of Elul by way of preparation and induction into the new year, and continued into the beginning of this year.

In the context of the above, and pursuant to the letter of Chai (18) Elul in which the discussion centered on the similarity of content which the Seventh Day and the Seventh Year have in common, as a Shabbos unto G-d, we shall dwell here on a further point, namely, the different and distinctive character of each, and what instructive lesson we can, and ought to, derive from it.

* * *

The Seventh Day, Shabbos, and the Seventh Year, Shemitah, represent, respectively, an integral part as well as a completion of two general periods of time:

The day of Shabbos — which is a memorial to the work of Creation — belongs to and completes the period of reparation and formation of a definite order embracing the universe, which G-d brought into being in the days of Creation, with the day of Shabbos being the soul that animates all the days of the week, to the extent that the entire week is sometimes referred to as Shabbos.

The act of Creation itself is described as which G-d created to make, i.e. to complete and make perfect. This is to say that G-d created the world in a way that requires further completeness and perfection — a task that has been entrusted to man, the chosen one of all creation, whom G-d created in the image of G-d, with a Divine soul, endowed him with all necessary capacities, and provided for him the means needed to carry out :the Divine Plan of Creation in its completeness.

Then begins the period of time in years of seedtime and harvest, and of cold and heat, and summer and winter — the time of carrying out and bringing to fruition the plan in the fullest measure of the preconceived perfection. This period is represented by the seven-year cycle, with the Sabbatical Year dedicated to G-d being the vitalizing spirit that animates all the years of the Shemittah cycle, just as Shabbos vitalizes all the days of the week. Indeed, the entire seven year period is likewise sometimes referred to as Shabbos of the Years.

Also in human life generally, the said two periods of time are discernable:

There is the period corresponding to the Days of Creation — the period characterized by laying the foundation for the entire life, namely, the period of Chinuch (education). It is followed by the period of seedtime and harvest the adult years, when the seeds of acquired knowledge are planted and brought to fruition in the form of a good and fitting everyday life, whereby the individual carries out his plan of living, in complete harmony with G-d’s Plan to make an abode for G-d in this material world — through studying His Torah and fulfilling His Mitzvos, in the true fashion of Jewish living as it should be.

More specifically: Each good action and human intellectual activity is carried out according to a deeply thought-out and preset plan as to what is to be done, how to accomplish it, and the necessary sources are mobilized for this purpose, then comes the planting of them in the right place and in the proper way, and then comes the good harvest in terms of fruits — accomplished deeds.

Similarly, also in the everyday life there are the two said periods: The day is begun, first thing in the morning, by way of preparation for the rest of the day’s activities, with prayer, Torah study, and a donation for Tzedoko. Then, guided by the light of Torah (Torah Or), the knowledge of what is right and wrong, man goes out to his work and to his labor until evening, both in the plain sense of nay evening, as well as in the deeper sense of ending to perfection his activities, having made them sweet — (erev, from the word areivus, sweetness), since he complied with the instruction, all your activities should be done for the sake of Heaven and know Him in all your ways," sweetening his labor and his surrounding with the knowledge of G-dliness.

* * *

The above discussion provides also an explanation of the difference in the kind of work that is prohibited on the day of Shabbos, when all work is prohibited, as compared with the prohibition of work during the Sabbatical year, which is confined to the more strenuous work of plowing and planting, etc.

The explanation is as follows: The period of time in days, with its hallowed day of Shabbos (Shabbos-Kodesh), represents and symbolizes (as noted above) the formative period of a deeply thought-out and fully prepared precise pattern of living. Hence, when preparing such a plan and blueprint, which is to serve as the very foundation for the entire structure of the future life, it calls for the utmost care that each detail be perfect, without injection of anything extraneous, since even a small error in the blueprint, a minor deviation of a small line, — might cause a radical fault in the structure.

On the other hand, when it comes to the execution of the plan according to the precise blueprint, i.e. its actual implementation in the everyday life, it is necessary to ensure only those activities which entail more strenuous effort that might lead one to imagine that my strength and the power of my hand has amassed me this fortune, namely, that his Parnosso is due to his own prowess and initiative. And this is what the Sabbatical Year precludes, since it reminds the individual that all the earth is Mine (G-d’s), and that it is the Almighty who sustains all and promises, I shall command My blessing unto you.

* * *

To sum up:

Having entered the new year, a year designated as Shabbos unto G-d, which also commenced with the day of Shabbos, and since every Jew belongs to the Wise and Understanding People, everyone will surely realize and keep in mind that it is necessary to set up his, or her, pattern of life for each day of the week and for the entire year in the fullest accord with the spirit of Shabbos-Kodesh — both in respect of the general conduct of the home, particularly in regard to the Chinuch of the children, so that everything is imbued with pure holiness, in accordance with G-d’s will and request: "Let them make Me a Sanctuary and I will dwell with them" — within the Jewish home that is made a fitting sanctuary for the Divine Presence (Shechinah); as well as in respect of the environment — to do everything within one’s ability to spread and strengthen Yiddishkeit all around; and, as stated, to upgrade all matters of Torah and Mitzvos, over and beyond the usual rule of Maalin b’Kodesh, keeping things of holiness on the ascendancy. And follow up all this in actual practice and in full measure, since the essential thing is the deed.

* * *

May G-d grant that the setting up and living up to the said pattern of life in keeping with the meaning of the Shabbos day and Shabbos year, reflecting as it does the resolve and readiness to fulfill the laws of Shemitah and Yovel and all other Divine laws connected with our Holy Land, will bring about the fulfillment of the promise: That through the land’s favoring her Shabbos years (i.e. complying with the laws of Shemitah), G-d will favor His land and will return the returnees of Jacob, since for the sake of this, Israel will be redeemed promptly, and, as in the case with the redemption from Egypt, G-d will bring them into His Holy Land, to the Beis HaMikdash which His right hand made; He will restore His Beis HaMikdash, as the heavens, and as the earth which He founded, forever" — very soon indeed.

With esteem and with blessing for a Chasimo uGmar Chasimo Toivo for a good and sweet year, both materially and spiritually.

/Signed: Menachem Schneerson/

Chapter 4: Vav Tishrei, Yahrzeit of Rebbetzin Chana Schneerson

1. The Talmud declares that a gathering of Tzaddikim is good for them and good for the entire world. Since and your nation (the Jewish people) are all Tzaddikim, it follows that every gathering of Jews throughout the years produces good results.¹¹ This concept is reinforced by the Alter Rebbe’s comments in Tanya on the Zohar’s statement The Divine presence rests over every group of ten Jews! The Alter Rebbe writes, "I heard from my teachers¹² that if an angel were standing in the presence of a gathering of ten Jews (even if they were not occupied with Torah) unlimited and infinite fear and awe would fall upon him from the Shechinah that dwells over them, to the point that his existence would be totally nullified.¹³

The positive effects of this gathering are further strengthened by the presence of many times ten Jews. The Talmud records an opinion that requires different additions to the Birchas HaMazon (Grace after meals) depending on the number of people attending the meal. The Halachah remains, however, that an addition is made when ten people attend, but for greater numbers no changes are made. Nevertheless the fact that there is an opinion that calls for such additions shows that a gathering of many Jews contains greater importance.

This gathering is particularly important now, when we need special blessings. Though the Talmud Yerushalmi states that on Erev Rosh Hashanah we already dress in white and robe ourselves in white as a sign of joy and confidence, knowing that we will prevail in the judgment of Rosh Hashanah. Furthermore, since your nation are all Tzaddikim and on Rosh Hashanah Tzaddikim are immediately inscribed for life we are definitely assured of a good year. However, we must work for an increase in these blessings, to the extent that they will bring unlimited wealth. Not only should our needs be met,¹⁴ but we should also be blessed with wealth that knows no bounds.¹⁵ Therefore, no matter how great were the blessings that we received on Rosh Hashanah, we should strive to enhance and increase their power. This can be accomplished through prayer during the ten days of Teshuvah. The Rambam writes that even though Teshuvah and supplication are always good, they are particularly good and immediately acceptable in the ten days between Rosh Hashanah and Yom Kippur, as it is written ‘seek G-d when he is found.’ Therefore, the ten days of Teshuvah are an appropriate time to gather together. Then, the Divine Presence will rest and in the Presence of the King we will find life." All the negative influences will be annulled and our inscription for a good year enhanced.¹⁶

The service of Teshuvah has a connection with the present occasion — a Yahrzeit. Teshuvah is usually considered a service of repentance for sin. However, in Tanya, the Alter Rebbe explains that Teshuvah-is not necessarily connected with sin, but is rather a process in which the soul connects with its G-dly source. The verse, the spirit returns unto G-d, reflects the true service of Teshuvah. A Jew by nature stands above sin. Every Jew wants to fulfill Torah. This is his true desire.¹⁷ Not only the higher spiritual levels of the soul but also the aspects of the soul that are enclothed in the body want to carry out G-d’s will. Through Teshuvah, the soul becomes united with its G-dly source. In fact the bond is strengthened by the experience of the physical plane "the essence of the Divine Presence is found in the lower world.¹⁸

Hence there are two aspects in Teshuvah: the elevation of the physical from below to above, and the drawing down of spirituality and G-dliness from above to below. These two aspects can be better understood by comparing the Jewish and gentile conceptions of Teshuvah. The gentiles perceive Teshuvah as repentance, regret over one’s past actions. From a Jewish perspective, Teshuvah means return. Repentance implies bitterness over ones faults. Return implies a return to one’s true self. A Jew is naturally connected to Torah and Mitzvos. Any sin that he commits is only a result of his Yetzer Hora (evil inclination), that forced him to do so.¹⁹ Therefore, Teshuvah means to return, to come back to our own selves, to our G-dly source.

This service in turn brings about the higher level of Teshuvah, the drawing down of G-dliness and spirituality. Then, the G-dly source of his soul, the aspect of soul that stands above all form and limitation, becomes manifest in the aspect of soul that is enclothed in the body.

The concept of Teshuvah is also related to the rebirth of the dead. Teshuvah is a figurative rebirth of the dead. When a Jew sins, he is considered dead, while through Teshuvah he returns to life. His soul (which was also present at the time of the sin but in a non-manifest manner) becomes revealed in the life energy of his body. Then even his feet²⁰ run to do Mitzvos.

This brings out the connection between a Yahrzeit and Teshuvah. A number of times it was mentioned that a Yahrzeit should not cause sadness, but should rather motivate those left alive to perform the service of Teshuvah. That service evokes the higher level of Teshuvah, the manifestation of G-dliness in all aspects of the world, and eventually brings to the rebirth of the dead.

Teshuvah must also be connected with joy.²¹ The Rambam writes that the joy with which a person rejoices in the performance of a Mitzvah is a great service. This applies to every Mitzvah. How much more so should Teshuvah, a Mitzvah that compensates for all the faults of our service of Torah and Mitzvos, be definitely carried out with joy. This is especially true of Teshuvah out of love, when in addition to the fact that no reminder is made of one’s sins at the day of judgment, one’s sins are transformed into merits. These merits are even higher then the merits achieved by a Tzaddik. Since Teshuvah is so powerful, it should be carried out with joy.

When the service is carried out with joy, then joy breaks down barriers — the barriers of the body and the barriers of the animal soul, and also the barriers of Golus. This will bring us to celebrate the Messianic redemption, when those who lie in the dust will arise and sing and we will enter Yerushalayim and bring the sacrifices in the Temple, speedily in our days.

* * *

2. The three Mivtzoim that are connected with Jewish women — the lighting of Shabbos candles, Taharas Hamishpachah, and Kashrus, have a connection to tonight’s gathering. The name Chana [Trans. Note: The Rebbe’s mother’s name was Chana] is an acronym for three Hebrew words: Challah, Nidah, and Hadlakas Haneir (lighting of the Shabbos candles). The mitzvah of Challah refers to the entire realm of Kashrus because, as Rashi explains the entire meal is alluded to in the term ‘bread’. On a larger scale, bread is often used as a metaphor for all of a person’s needs. Concerning Challah, the Torah declares You shall offer up...the first of your dough and only afterwards should to tend to our matters.²² The word Nidah stands for the Mitzvah of Taharas Hamishpachah and Hadlakas Haneir for the Mitzvah of Shabbos candles. The last mitzvah particularly aims at bringing about Sholom Bayis, peace in the home; including also peace in G-d’s home, the world at large.

The Mitzvah of Kashrus also has a connection to peace. The Rambam teaches that everything we eat influences our character. Eating the flesh of a carnivorous animal or bird brings about greedy and cruel personality traits.²³ Therefore, in order to avoid argument and insure peace it is necessary to spread the Mitzvah of eating Kosher food.

The principle of peace and particularly Sholom Bayis (peace in the home) was exemplified by Rebbetzin Chana. The Talmud teaches that when a husband goes up (for example moving from Babylon to Israel) his wife must go with him. However, when he goes down (moving from Israel to Babylon, for example), his wife does not have to go with him. In the case of Rebbetzin Chana, her husband was sent to Golus (exile) a punishment which the Sefer HaChinuch considers more severe than death. Rather than remain at home and content herself with sending packages, etc. she went with him, stayed the entire time with him, and suffered the same difficulties. She persisted in these actions even though others counseled her against it.

Her behavior should serve as an example of true Sholom Bayis. We can easily appreciate how necessary it is to emulate her actions, particularly now that G-d has blessed the Jewish people and brought them to a generous