Sichos In English, Volume 23: Tishrei-MarCheshvan, 5744

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-MarCheshvan, 5744

• Language: English
• Publisher: Sichos In English
• Release date: Oct 12, 2015
• ISBN: 9781311153838

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Sichos In English, Volume 23 — Tishrei-MarCheshvan, 5744

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

5748 - 1987

Sichos In English, Volume 23 — Tishrei-MarCheshvan, 5744

Published by Sichos In English at Smashwords

Copyright 1987 Sichos In English

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ISBN 978-1-3111-5383-8

Chapter 1: Publisher’s Foreword

Through the years (starting in 5738) Sichos In English has, with diligence and devotion, published the English versions of the Sichos — talks and discourses of the Rebbe Shlita — in weekly serial form. These pamphlets have subsequently been reissued in hard cover volumes that cover a particular time period. Generally, the bound volumes have been published sequentially. However, in a few rare cases, several volumes of Sichos In English have not appeared in their chronological order.

It is therefore with a special feeling of gratitude and a keen sense of thanks to the Almighty that we happily publish (belatedly) this 23rd volume of Sichos In English which covers the period from Rosh Hashanah, 5745, till the 20th of MarCheshvan, 5745 and includes the translation of all the Farbrengens held during that time.

The free style translations of the Sichos are structured to appeal to the English-speaking reader who has some basic familiarity with the teachings of Chassidus. The original contexts of the Sichos are generally maintained, and the form and style in which they were said is adhered to. Only slight adaptations or omissions have been permitted, when they facilitate the smooth flow of the translation. As always, great effort has been made to ensure the accuracy of the translations; however, they carry no official authorization. As in all works of this nature the possibility of inadvertent error exists for which the publisher accepts full responsibility.

As the reader peruses this volume he will find several talks delivered to the children of Tzivos Hashem during two rallies which took place on the 5th of Tishrei and Chol HaMoed Sukkos as well as topics directed specifically to women and their special role, on the 6th of Tishrei, marking the 20th anniversary of the passing of Rebbetzin Chana, the Rebbe Shlita’s mother, o.b.m.

The same Farbrengen also generated the Essay: ‘Equal Rights,’ issued by Sichos In English based on the Rebbe’s talk on the subject of woman’s role and responsibilities, in Jewish life.

Sukkos saw the Rebbe make a startling analogy between the Patriarch Avraham and the Baal Shem Tov who both revealed and disseminated G-dliness in the world, albeit under different conditions.

The subject and problem of ‘Who is a Jew’ never fails to rear its ugly head and once again this year the Rebbe Shlita, addressed the issue and reiterated the importance of Halachic as the only basis for Jewishness.

The month of MarCheshvan brings the changeover from holiday month to routine work month in the mundane affairs of the world — in this context a Jew must remember that the raging floods of the mundane will not affect him. The Rebbe once again stressed the importance of having a Mashpia to help a person set a clear course in life.

In this volume we include two letters issued by the Rebbe Shlita, for the Ten Days of Repentance and for the day after Simchas Torah. A translation of the Yechidus of the 27th of Tishrei is also included.

In addition to the increased dissemination of the fountains of Chassidus by the written and printed word — Sichos In English has also become an aggressive pioneer in the area of audio Torah tapes. No sooner was the monumental task of recording the English translation of Rambam’s Mishneh Torah and Sefer HaMitzvos completed, with the help of the Almighty, than Sichos In English undertook the recording and disseminating of Tanya tapes in English and the weekly Torah portion, expounded in the light of Chassidic philosophy. These tapes are heard on call-in telephone lines around the world and are also available to the public.

Our fervent hope is to make the light of Torah accessible to a much wider circle of Jewish readers, to disseminate the wellsprings of Chassidus and to bring new inspiration and vitality into the daily lives of English-speaking Jews. The accomplishment of this goal will be our greatest satisfaction and reward.

Sichos In English

25 MarCheshvan, 5748

Chapter 2: 2nd Day of Rosh Hashanah

1. The Previous Rebbe related that his father, the Rebbe Rashab, used to mention the Rebbeim on Rosh HaShanah. Accordingly, it is customary at this farbrengen to mention the names of all the Rebbeim: The Baal Shem Tov, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and the previous Rebbe, leader of our generation.

It is customary to also mention something of their teachings. Also, since in addition to the new teachings of each of the Rebbeim, there is also the idea of explaining the concepts of Kabbalah, it follows that by mentioning their teachings we are reminded also of the AriZal and Rashbi, through whom the inner aspect of Torah (kabbalah) was revealed.

It is also customary to sing the melodies of each of the Rebbeim (tunes composed by them, or associated specially with them). This possesses a quality loftier even than mentioning their teachings, for a melody is the pen of the heart, through which the heart’s inner dimension — its essence — is revealed. Such a level cannot be revealed through speech (their teachings), which is the pen of the intellect.

This has special relevance to Rosh HaShanah, for on Rosh HaShanah (when Adam, the first man, was created), the inner aspect of the world is renewed. In man’s service to G-d, this corresponds to the idea of ‘In Your behalf my heart says, ‘Seek My countenance’; Your countenance L-rd, I seek’ — service of the heart’s innermost aspect, which cannot be expressed by speech.

This is also the connection to the inner aspect of Torah, Chassidus (the concept of the Rebbeim — mentioning their teachings). For Chassidus is the ‘soul of the Torah,’ encompassing the very highest levels, including the soul’s essence which transcends all levels.

Although we have been discussing the inner aspect of things, they are drawn down into, and affect, the external aspects too. On Rosh HaShanah, for example, although it is the inner aspect of the worlds which is renewed, this renewal affects also the external nature of the worlds.

The same phenomenon is observable in a Jew also, for ‘From my flesh I will see G-dliness’ — a Jew’s inner being affects his external being. Indeed, the loftiest of matters are revealed specifically in the lowest regions. The blowing of the shofar is one of the loftiest services, drawing down the innermost aspect of the level of ‘ta’anug,’ delight. Yet the actual shofar, through which this is achieved, is an animal’s horn.

The revelation of the inner aspect of Torah, Chassidus, is another example. Although it is the innermost level of Torah, its essence, it adds to all the Torah’s aspects — for the inner aspect effects the external. And as above, the essence and inner aspect is revealed specifically in the lowest regions. The Baal Shem Tov, founder of Chassidus, was wont to urge simple Jews to say ‘Blessed be G-d’ or ‘With the help of G-d,’ or their equivalent in Yiddish (not the holy tongue). The loftiest concepts in Chassidus were thereby drawn down below, in the simple people’s recital of ‘Blessed be G-d’ — and they thereby grasped the essence.

In practical terms, the melodies of the Rebbeim should now be sung. It would be best if melodies without words be used, for just as a melody has an advantage over a spoken teaching (as explained above) — since the innermost level and essence of the heart, which cannot be revealed through words, is thereby revealed — so for the same reason a melody without words has an advantage over a melody with words.

May it be G-d’s will that all these matters which we connected with the revelation of the essence, be drawn down in a manner of ‘mamash.’ There are two meanings to the word ‘mamash,’ as explained by the Previous Rebbe on the Alter Rebbe’s words, that the soul is ‘a part of G-d above mamash.’ One meaning is ‘verily’ — i.e., that a soul is verily and actually a part of G-d. A second meaning stems from the word ‘mishush,’ which is the sense of feel — i.e., that the soul, a part of G-d above, descends below to the lowest levels, that of the sense of feel which is the most gross of all the senses.

When we say, therefore, that all the matters of Rosh HaShanah should be drawn down in the manner of mamash — we mean in both the above meanings: that the actual innermost aspects and essence be revealed; and that they should be drawn down to even the lowest levels.

That they should be drawn down to the lowest levels is emphasized by the fact that all these matters — mentioning the Rebbeim’s names and teachings, and singing their melodies — is connected with a physical meal.

The revelation of the essence below, which now, in the time of exile, is limited, will reach its fullness in the future era. May it therefore be G-d’s will that from the revelations now (however much that is possible), we speedily merit its completion in the future, in the true and complete redemption through our righteous Mashiach.

2. The Previous Rebbe related that his father, the Rebbe Rashab, used to prolong the delivery of the Chassidic discourse of Rosh HaShanah into the night of Motzaei Rosh HaShanah, so as to infuse the revelations of the 48 hours of Rosh HaShanah into the world — that the light of Chassidus should illumine and be heard in all things.

In our days, we may add, the same thing should be done concerning the revealed aspect of Torah: the revelations of Rosh HaShanah should be fused with the world by both the revealed and hidden aspects of Torah.

In Torah itself, the study of children has special status, as our sages have said (Shabbos 119b), ‘The world exists only for the sake of the breath of children in the house of learning’ — for it is ‘breath without sin.’ This is especially relevant to Rosh HaShanah, for, as noted above, the world is created anew on Rosh HaShanah. It is therefore appropriate that children of pre bar-mitzvah age now recite some Torah passages.

The first passage should be connected with Rosh HaShanah. In the Kiddush recited on Rosh HaShanah (in the daytime), we say two verses: ‘Blow the shofar of the New Moon, on the designated day of our Holy Day,’ and ‘For it is a decree for Israel, a [day of] judgment for the G-d of Yaakov.’ Incidentally, there are many Chassidic discourses recited on Rosh HaShanah that begin with these verses, indicating that they form the theme of Rosh HaShanah also according to the inner aspect of Torah.

In addition, the Alter Rebbe taught that Jews must ‘live’ with the times, meaning live according to the weekly parshah read and learned at the time. Thus they should also recite the beginning verse of the weekly parshah: ‘Give ear, heavens, and I will speak, and let the earth hear the utterance of my mouth.’ This verse, too, has a special association with Rosh HaShanah, for it talks of the heavens and earth, which are renewed on Rosh HaShanah. This concept is emphasized particularly this year, since this verse, part of the first section of Parshas Haazinu, is learned on Sunday, which this year is the 25th of Elul, the first day of creation.

Likewise, the children should recite the verse, ‘In the beginning G-d created the heavens and the earth,’ which refers to the literal creation of the world. And, as noted above, this is particularly related to children, for the sake of whom the world exists.

May it be G-d’s will that through the children who learn Torah, who are called ‘My Mashiach’ — ‘My anointed ones,’ the level of the individual ‘Mashiach’ in each Jew be revealed. And through this, may the Mashiach of all Israel be revealed, and come in the true and complete redemption — speedily in our times.

Chapter 3: Shabbos Parshas Haazinu, Shabbos Shuvah, 3rd Day of Tishrei — 1st Farbrengen

1. The service of repentance on Shabbos Shuvah is very lofty indeed, for, situated as it is in the Ten Days of Repentance, following Rosh HaShanah, it is the culmination of many levels of repentance. The levels of repentance range from that of the whole year round, to the loftiest level of all, that of Yom Kippur. Between these two extremes lie various degrees: the service of repentance of Elul, the month of repentance; in Elul itself, there is an increase in the service of repentance from day to day, consonant to the exhortation, ‘increase in holiness’; then there come the days of selichos, which emphasize the concept of ‘To You, O L-rd, is the righteousness.’ Although this concept is present throughout the year, special distinction accrues when it is spoken, publicizing it to others, especially when done loudly, with much emotion (as is done when saying selichos). And the concept of ‘To You, O L-rd, is the righteousness,’ effects an elevation in all things, especially in repentance, the most important matter of these days.

Then follows the service of repentance of the Ten Days of Repentance, a level higher than that of the days of selichos. In the words of Rambam (Laws of Repentance 2:6): ‘In the ten days between Rosh HaShanah and Yom Kippur, [repentance] is particularly good, and is accepted immediately, as it is said, ‘Seek the L-rd while He may be found.’’ In the Ten Days of Repentance themselves, there are some especially auspicious days, beginning with Rosh HaShanah, and followed by Shabbos Shuvah. We shall explain why these days are especially important, but first, let us explore the meaning of repentance in general.

Repentance is a vitally important part of service throughout the whole year. Our sages say (Avos 4:17), ‘One hour of repentance and good deeds in this world is better than all the life of the World to Come.’ The Mishnah mentions ‘repentance’ before ‘good deeds,’ although seemingly repentance applies only after one has done deeds, and found them wanting — for through repentance the deeds are ‘good and illuminating.’ ‘Deeds’ by themselves refer to Torah and mitzvos, for since they are eternal, they alone may be termed true deeds. But for these deeds of Torah and mitzvos to be ‘good deeds’ — ‘good and illuminating’ — the prior service of repentance is needed. For repentance, the Alter Rebbe writes, is the idea of ‘the spirit shall return to G-d Who gave it’ — i.e., not just repentance for sins or omissions of service, but a service in holiness itself, an ascension to the loftiest heights, where there is nothing except the spirit and soul of a Jew who has returned to G-d Who gave it.

Through such a service of repentance — to ascend in holiness — the deeds of Torah and mitzvos afterwards performed are ‘good deeds,’ good and illuminating.

Although this extremely lofty level of repentance is present primarily at special times, such as in the Ten Days of Repentance, such a type of repentance extends from the Ten Days of Repentance also to the rest of the year, in the general service of ‘repentance and good deeds’ (mentioned in the above mishnah).

However, principal service throughout the year is in the realm of Torah and mitzvos, to make the world a dwelling place for G-d; the service of repentance but serves to make the Torah and mitzvos ‘good and illuminating.’ For the main emphasis in service of the year is to make the world a fit dwelling place for G-d. This is achieved through observing Torah and mitzvos with physical objects, and it is not concerned so much with the person who does the service — unlike the service of repentance which is principally in the person’s heart. In other words, service throughout the year places stress on the object (the object being the world which is to be made into a dwelling place for G-d through the observance of Torah and mitzvos), not on the person (who personally rises to a higher level through the service of repentance).

It is for this reason that the first mitzvah a Jew performs when he becomes bar-mitzvah, on the night of his fourteenth year, is to recite the Shema — which is the idea of making this world an abode for G-d. For the purpose of reciting Shema is to ‘declare [G-d] king over [all that is] above and below and over the four quarters of the heaven’ — i.e., to reveal that G-d is One in the world. This is alluded to in the word ‘one’ in the first sentence of the Shema, ‘Hear O Israel, the L-rd our G-d, the L-rd is One’: ‘One’ in Hebrew is Echad, comprised of the letters aleph, ches and daled. Aleph is numerically equal to 1, ches to 8, and daled to 4, alluding to the fact that a Jew’s service is to draw down the One — G-d — into the seven heavens and earth, and into the four corners of the world. Thus the service of reading the Shema is the idea of revealing in the world that the ‘L-rd is One’ — for in addition to the fact that this is the truth, it is necessary that the world recognize it; and this is achieved by a Jew proclaiming ‘the L-rd is One.’ In short, it is the concept of making the world an abode for G-d.

Thus service throughout the year. Simultaneously, there are special times in the year when the principal service is that of repentance. As noted above, these include the month of Elul, then the higher level of the Ten Days of Repentance, and within this period itself, special days such as Rosh HaShanah. A yet higher level, following that of Rosh HaShanah, is the service of repentance of Shabbos Shuvah.

We shall understand the lofty nature of the service of repentance on Shabbos Shuvah by first explaining the idea of Shabbos itself. Shabbos is sanctified of itself, from creation, and continues to be sanctified without any service of Jews (unlike the festivals, which are sanctified through Jews’ service). In the explicit words of Scripture (Shmos 31:17): ‘On the seventh day He ceased from work and rested’ — meaning, that on Shabbos there is an elevation in G-dliness from the realms of deed and speech (the creation of the world) to the realm of thought. And because ‘He tells His words to Yaakov, His statutes and laws to Israel’ — meaning that the mitzvos are G-d’s and afterward they become man’s too — the elevation of G-dliness on Shabbos is experienced also by man. The elevation experienced by man on Shabbos is expressed in halachah: An ignorant person (‘am haaretz’) is normally not trusted concerning the tithing of his produce, and therefore his food is suspect (that it may contain ma’aser). On Shabbos, however, if he says that his food has been tithed — he is believed, for the elevation he experiences on Shabbos ensures that he will not lie.

Although Shabbos is sanctified of itself, without any input from man, importance is still attached to man’s role. Our sages say (Mechilta, Yisro 20:9) concerning Shabbos that on it, ‘all your work is done’ — ‘your work,’ man’s role. Moreover, a Jew can elevate and effect an increase in the delight (ta’anug) of Shabbos, in addition to that which stems from the fact that Shabbos is sanctified of itself. Further, a Jew not only increases in the delight of Shabbos associated with rest from work, but also in the delight that stems from the very essence of Shabbos, in the loftiest possible level of delight in Shabbos (rava d’ravin).

Now we can understand why the service of repentance is so lofty. Repentance is particularly associated with Shabbos, for, as the Midrash notes (Bereishis Rabbah 22:13), the special psalm for Shabbos, ‘A Psalm, a song for the Shabbos day,’ was said by Adam, the first man, when he saw ‘the power of repentance.’ And the repentance of Adam, the ‘creation of G-d’s hands,’ was lofty indeed, restoring his spiritual level to that of before the sin of the tree of knowledge.

In the Ten Days of Repentance, then, which are days special for repentance, the Shabbos in these days — Shabbos Shuvah — is particularly illustrious. And the special characteristics of Shabbos apply also to the service of repentance on Shabbos Shuvah — that Shabbos is sanctified of itself from above, with man’s role in the aspect of the delight of Shabbos. Thus also the power to perform the service of repentance on Shabbos Shuvah stems from a level unattainable by man’s service (‘sanctified of itself’), and yet simultaneously man has a role to play — his service of repentance — a service in the manner of delight.

There is a lesson from all of the above. Although one has passed through all the lofty levels of repentance of the month of Elul, the days of selichos, and Rosh HaShanah, a yet higher level is added on Shabbos Shuvah, when all aspects of service are permeated with delight. Simply put, all aspects of service throughout the year, in thought, speech and deed, — i.e., every observance of Torah and mitzvos — become permeated with the concept of delight.

This lesson applies also to one’s efforts to help others, consonant to the command, ‘love your fellow as yourself.’ A person may meet a Jew who needs to repent, a repentance not just of the highest level, that of ‘the spirit shall return to the G-d who gave it,’ but repentance of a lower level, for plain misconduct. One may be tempted to admonish such a Jew about his misdeeds. Shabbos Shuvah teaches that instructing a Jew about repentance should be done with delight — pleasantly and peacefully, drawing him near with love, a love that is ‘as strong as self-love, for ‘You shall love your fellow as yourself.’ As is known, the Baal Shem Tov would first help Jews in their material matters — a relationship of love — and only then speak with them about spiritual matters, Torah and mitzvos.

On the other hand, one must be careful not to think that because Shabbos Shuvah is so lofty, to the extent that it comes from a level unattainable by man, and that he is together with G-d — that therefore there is no need to be concerned about the fact that others may have transgressed and need to repent. This is a mistaken attitude, for G-d wants a dwelling place in this low, material world specifically. A Jew must therefore see to it that the world be fit for G-d’s abode, a place about which G-d can say, ‘I shall dwell within them.’

May it be G-d’s will that every Jew use the powers granted to him on these auspicious days, especially the strength given on Shabbos Shuvah.

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2. All of the above applies to Shabbos Shuvah every year. In addition, the fact