A review of the farbrengens of Shabbos Parshas Vayeilech and Rosh Hashanah 5746

00:02 [unclear]. One minute. [unclear] is in the maamar. The maamar is [unclear] of the sicha. That is very important. In short, that is the point here. [unclear] wants a solution. You know, Yanky, [unclear] simple things. [unclear] It is written in the sefer [unclear], concerning the soul of a Jew. There are several explanations, and one of them is based on what is written in the maamar. [unclear] simple people. What does it say beforehand? And only when [unclear] the longing? [unclear] One must love them. [unclear] teshuvah. So the explanation shows [unclear], point by point. [unclear] And as has been discussed many times, [unclear] the days of teshuvah, and especially later, the days of Selichos, and especially later, Erev Rosh Hashanah. [unclear] And especially later, on the night of Rosh Hashanah, until one enters Rosh Hashanah.

02:40 After Rosh Hashanah. And you need to [unclear] King over all the earth. [unclear] This is no longer merely [unclear]; it also concerns spiritual matters. You need to [unclear] in physical matters. You need to change yourself for the better [unclear] King over all the earth. After that come the Ten Days of Teshuvah. This is specifically teshuvah, [unclear]. And you have to get up [unclear]. In the heart—teshuvah is primarily in the heart. [unclear] And you need to turn to Me. [unclear] But regarding [unclear], you need to [unclear]. The days of the Ten Days of Teshuvah are [unclear] face to face. And the culmination of [unclear] is specifically on Yom Kippur. [unclear] This is like what the maamar says. [unclear] In all teshuvah, you need [unclear] concealment. [unclear] And that is why there are days of “garments”; the garment [unclear]. But for Rosh Hashanah, one needs to prepare [unclear]. The difference between ice and snow: ice is [unclear], whereas snow is [unclear] garments. [unclear] the difference between snow and ice. [unclear] What does ice mean?

04:40 This is, in general, [unclear]. But there is apparently a distinction between garments of ice and garments of snow. Ice is [unclear], whereas snow [unclear]. And even when it is snow, [unclear] water. [unclear] With ice, [unclear] the existence of the world; with snow, [unclear]. The snow [unclear] water. [unclear] Torah. [unclear] the existence of the world. “The Torah is not in heaven”; it is within the entire existence of the world. [unclear] the entire existence [unclear] of Torah. [unclear] Not only [unclear], but the very existence [unclear]. What is a created being? [unclear] many times over. [unclear] the created being is nullified [unclear]. After all, it is an existence. [unclear] That is the distinction [unclear]. And, in general, that is the distinction concerning Mitzrayim. In Mitzrayim, the existence of created beings [unclear]. [unclear] the sea and dry land. [unclear] In Mitzrayim, [unclear] the existence of a created being. [unclear] the boundaries of the world, and all the mitzvos [unclear] boundaries. [unclear] many times over.

07:15 And the created being is nullified [unclear]. That is not the case with Torah. Torah [unclear]. There is no independent existence at all—none at all. It is not that [unclear] created beings exist, but that the entire existence of created beings [unclear]. And the Torah is not in heaven; it is within the existence of created beings. [unclear] the entire existence.

02:15 It has to come through a connection of teshuvah to G-d. Specifically through teshuvah to G-d. [unclear] And this is the book you turn to, the one people turn to. You can never turn to yourself. [unclear] It is clear that you can say that it is evening; you turn your face toward it. And why is that the reality of evening? It is specifically [unclear]; it is specifically a reality of the world. And what comes through a message that listens? You turn inward. You turn inward. You ask, what does this mean for me? [unclear] That too is a reality. How so? And it is connected with speaking of your G-d. But how does this come through your G-d? This is certainly the reality of the world. And this is a path to G-d. This too is a reality of the word of your G-d. [unclear] Certainly, this too [unclear] should be about a person in particular. [unclear] But [unclear] understand. This is also [unclear]. And that is what [unclear]. [unclear] Every word, every single word. [unclear] All the words stand together, and [unclear] every word

06:20 and word is something separate. And that is a part that comes even earlier. But [unclear], in order to understand the matter, [unclear]. The Rambam brings this up. The Rambam discusses the special role of thought in the korbanos. He brings the matter of intent regarding the act, intent regarding the place, and intent regarding the time, in chapter 13. Regarding intent about the time, the Rambam writes: “One who slaughters a sacrifice with the intention of sprinkling its blood” [unclear] outside the proper time. At the time he slaughters it, he thinks about sprinkling the blood, burning the portions, or eating the meat outside the proper time. That thought disqualifies the korban; the korban becomes piggul. But what if he thought of it later, or afterward ate the meat outside the proper time? Then the korban is disqualified. The portion he ate outside the proper time [unclear]. But the portion that was to be eaten within the proper time [unclear]. And this is something remarkable. Consider: [unclear] thought, yet the act remains the main thing. [unclear] thought must come together with what one says aloud. [unclear] But what is remarkable here? It concerns the actual sprinkling. The Rambam himself emphasizes the connection to action. The thought disqualifies the korban specifically because it occurs at the time of slaughter, at the time of the act. [unclear]

08:54 A thought by itself [unclear]. The disqualification occurs at the time of slaughter; it is connected to the act. But if so, this needs to be understood. At the time one thinks about it, he is thinking of something that will happen later, or of something being done at an invalid time. What makes the time of the act decisive? [unclear] These are matters of thought, and thought [unclear]. The simple point is that he thinks it at the time of slaughter. This is thought bound up with the act. And that brings us to our subject. We have spoken several times about thinking a good thought and making a good resolution. [unclear] The Rebbe [unclear] bringing a resolution into actual practice. [unclear] When a person thinks about his difficulties and about teshuvah in general, and he does teshuvah [unclear], this itself [unclear] at a farbrengen. It comes through thought, through a definite resolution. But at the time [unclear], it becomes part of the act. As discussed here, in the plain meaning of the Ran’s explanation regarding [unclear]. And the Rebbe said: when you ask whether [unclear], that is a chapter of Chabad. Do you know what it says [unclear] about this? It is not thought at all; it is part of the act. In particular, [unclear]. [unclear] the name [unclear] concerning life, and what is needed in life [unclear] Shabbos. This must be [unclear]. And regarding Rashi, this is what he explains. That is, to understand Hakadosh Boruch Hu. [unclear] After death. Consequently,

11:14 it says here [unclear]. This is not about the past; [unclear]. It concerns the future. Why does it say “elders”? [unclear] You know, [unclear] it is only the plain reading of the verse. But he knows [unclear]. Yet it gives life and sustenance [unclear]. And its meaning is [unclear]. And this helps. So that is what the Sages, of blessed memory, meant. On the contrary, even after death, this helps. [unclear] What does it accomplish on the strength of [unclear]? [unclear] He does not cast it aside. At that moment [unclear]. Rashi explains [unclear]. What does [unclear] mean? [unclear] This is what it accomplishes. And this is not merely [unclear]. In the Talmud, [unclear] Gan Eden. It is not even [unclear]; it is actually there. [unclear] This needs [unclear]. On the contrary, [unclear] reward. So, “If you follow My statutes,” “I will give your rains in their season.” [unclear] This is certainly Hashem’s doing. Yet “there is no reward for a mitzvah in this world.” So [unclear] teshuvah. The Rambam [unclear]. We might have thought [unclear] in this world. [unclear] Why is all this reward physical? [unclear] And specifically [unclear]. [unclear]

13:24 [unclear] and “I will walk among you.” [unclear] the land [unclear]. One might have thought: why the land [unclear]? [unclear] nations, or possessions [unclear]. Why this entire [unclear]? [unclear] He sits and learns Chassidus. [unclear] On the contrary, if [unclear] his soul. Why [unclear] the land? And one must not say that [unclear], G-d forbid. It is specifically through the physical, the physical itself. [unclear] Hashem’s house. On the contrary, [unclear] “I will walk among you.” In my view, this means Eretz Yisroel. Specifically there, “I will walk” [unclear]. I wanted to address [unclear]. This comes about through [unclear] keeping His statutes. And through this [unclear]. [unclear] at the end of the war. [unclear] So why is this given in particular? It is specifically the plain meaning of “men of valor.” What does that mean here? It means men of valor. What is good? Publicizing deeds? [unclear] the practical connection. Publicizing it. These are the Rebbe’s words of encouragement. [unclear] This too is important. It is the men of valor who are given [unclear]. Specifically [unclear] to fill the mind. And [unclear] the maamarim of the hillula. This is one [unclear] to the wellsprings. That is what I wanted [unclear]. But [unclear]

15:29 [unclear] And this applies to us in life. [unclear] This is self-evident. [unclear] There are matters that have not yet been done. [unclear] He brought it out in print and published the maamar, as well as the volume of maamarim. [unclear] And this remains true even in the time of galus. Although “darkness covers the earth and a thick cloud the nations,” [unclear] even in an Egyptian’s home, the Jewish people had light. And this is a remarkable thing. [unclear] But at the time, in the Egyptian’s home, [unclear]. So why did he do the whole thing? [unclear] From the outset.

18:23 And at that time there was darkness. [unclear] This is particularly relevant here. [unclear] By the fourteenth, it is already [unclear]; but on Pesach, [unclear]. What are you saying about that? [unclear] How could it be otherwise? [unclear] But afterward there is a different order, [unclear]. In general, there are distinctions here: things bound together in one vessel, as opposed to things divided into parts. [unclear] There, they are included together in one vessel. And that one vessel is not merely called “one”; it is called “singular.” [unclear] By contrast, in the other case it is divided into individual parts. And this is connected with the thought involved in a korban. A thought entertained at the time of shechitah can invalidate it. Thought is general; the action concerns the individual parts. If each kezayis is considered separately, [unclear]. Whether the thought concerns eating, sprinkling the blood, or burning the korban, [unclear]. But at the time of the thought, [unclear].

20:54 [unclear] The thought concerns [unclear] at the time of shechitah. Shechitah itself involves particular parts—the simanim and the animal’s body—but it is the whole animal that is slaughtered. When it has been slaughtered, [unclear] the blood is then sprinkled. That is a general matter. Thus, a thought at the time of shechitah concerns the korban as a whole. By contrast, with eating or burning, the question concerns a kezayis, an individual measure. But a thought entertained at the time of shechitah brings these together as a whole. [unclear] And this is the distinction. The question of whether they are in one vessel brings us back to this principle. In a person’s avodah, too, there is a distinction between what is included together as a whole and what consists of individual details. [unclear] With Torah and mitzvos in general, every mitzvah must be observed down to its particulars, with hiddur; if even one detail is missing, that detail of the mitzvah is missing. But regarding emunah, [unclear]. It is similar with accepting kingship: there is a distinction between accepting kingship and accepting its decrees. When it comes to accepting the decrees, each one is a separate detail.

23:24 Accepting kingship, however, is a matter that encompasses everything. If that is lacking, the whole thing is lacking. This is what we find regarding a korban: “When a person among you brings an offering to Hashem.” [unclear] This is explained in the well-known continuation of maamarim for the hillula. [unclear] A person who is, in a general sense, a korban [unclear]. The thought involved is likewise a general matter. [unclear] Heaven forbid, a person might be lacking in that general acceptance of Hashem’s kingship. On the other hand, even if a particular detail is lacking, it is a deficiency in that detail; [unclear] but as a whole, it has become a korban. [unclear] Similarly, some hold that mitzvos require intention. There is an intention for each particular mitzvah and an overall intention. [unclear] And this is the main point here. [unclear] As our Sages said, [unclear]. [unclear] He is dependent on his Father’s table. [unclear] And as it says in Tanya, [unclear].

26:13 But [unclear]. This is something one hears in Tanya, particularly [unclear]. And the Gemara rules: “May the bones of those who calculate the end-times crumble.” That Gemara is in Sanhedrin, and it is a halachic ruling. [unclear] At the farbrengen, the Rebbe asked for the niggunim of all the Rebbeim. Not just the niggunim themselves, but what they bring with them. Each of the Rebbeim had his own niggun, and each had his own way and his own particular character. And since each had his own character, we can relate to each of them. This is not merely a custom that has become part of the order of the farbrengen. Rather, it is connected with “walking in His ways.” One wants, with all one’s heart, to walk in their ways. And this is especially relevant on Rosh Hashanah. Rosh Hashanah is the “head” of the year, and from it vitality reaches the entire body of the year. What is true of Rosh Hashanah in relation to the whole year is also true of Rosh Chodesh. Yet their source is Rosh Hashanah, not Rosh Chodesh. [unclear] This is a custom we have received, and it connects us with the Rebbeim.

28:50 We have received this custom. On Rosh Hashanah, one recalls the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, and the Rebbe Maharash. This must also be expressed in the way one conducts oneself. And specifically, it must be expressed in speech: what has been received should be brought out openly in words. We received the customs of earlier generations, but they must not remain merely something inherited. One must speak about them openly and bring them into one’s conduct. In this connection there is also the custom of singing the niggunim. As was discussed at length last year, a niggun has an advantage even over speech. A niggun conveys the inner feeling that cannot be expressed in words. This is especially true of the sounds of the shofar: its sound expresses the vitality of one’s innermost being, without words. But one must also put it into words, openly and with one’s mouth. This must continue throughout the entire year. It is not enough for the feeling to remain within; it must be expressed throughout the year, in speech and in conduct. All the more so when it comes to our connection with Moshiach and with the Jewish people.

31:10 This emphasizes that one must be involved inwardly with the niggun, but also bring it into action. People sometimes forget that what they express then must accompany them throughout the year. A resolution in one’s heart is important, but it must also be spoken aloud and carried through all year long. And it must lead to the power of action. There is thought, there is speech, and there is action; much more is needed than a resolution that remains only in thought. Even regarding the speech of Hakadosh Boruch Hu, our Sages say that it is considered action. For us, too, what is said with the mouth must become actual deed. One must not stop at talking. [unclear] What Hashem wants must be brought into actual, revealed practice. Then the blessing, “I will give your rains in their proper time,” is fulfilled. As the Baal Shem Tov explains, “your rains” also means one’s material needs. They should come in their proper time—not only rainfall at the right time, but everything a person needs, at the right time, throughout the year. And this should begin immediately, with the blessing of “you shall eat your bread to satisfaction,” both in general and in each particular. The blessing should come in its proper time throughout the entire year.

33:32 And it should come immediately. The blessing of “you shall eat your bread to satisfaction” applies both generally and particularly, and it must be connected with actual conduct. This itself brings about results, throughout the year and in practice. It is connected with the Rebbeim, beginning with the Alter Rebbe, and Chabad brings it to every individual—from the Baal Shem Tov and the Maggid onward. Everyone receives from them. This is the connection with the beginning of the parsha: “If you walk in My statutes,” followed by “I will give your rains in their proper time.” And the ultimate blessing is the future Geulah: “As in the days of your going out of the land of Egypt, I will show him wonders.” These will be wonders even in comparison with the miracles of the first Exodus from Egypt. We must bring this about. The true blessing is the Geulah in the plainest sense. We must bring it out into the open and bring it about in actuality: going to Eretz Yisroel, together with the wholeness of Eretz Yisroel. All Jews will go—“with our young and with our old, with our sons and with our daughters.” Not a single Jew will remain in exile. All Jews will go, together with the fullness of the Jewish people and the fullness of Torah and mitzvos. This is already alluded to at the beginning of the parsha, “If you walk in My statutes,” together with the wholeness of Eretz Yisroel. And this will affect the entire world. [unclear] Through mentioning their names, and especially after all the suffering, may this take place at once.

36:01 [unclear]. And the first point itself is something known from the Rebbe, the Nasi, concerning Rosh Hashanah. [unclear]. We spoke about the feeling, the faith, [unclear]. And the Maggid said [unclear]. Rashi says [unclear] about the exile. After all, there is no recollection [unclear]. We remain [unclear], and we do not become discouraged. But from the middle onward [unclear]. We say [unclear], and then come to Eretz Yisroel. [unclear] below, where it shines, and we will all reach the complete Geulah together, literally. [unclear] to receive abundant blessing. This is connected to the conclusion of the Rambam’s laws of Temidin and Musafin. At the beginning [unclear], the offerings and rejoicing in Tishrei. [unclear]. The Rambam already explained this earlier, and in chapter nine he discusses [unclear] the offerings and rejoicing in Tishrei. What is the difference? The Rambam states the order of the offerings: “Whatever is more frequent than another takes precedence over it; whatever is more sacred than another takes precedence over it.” When frequency and sanctity are involved, which should a person put first? This is a halachah in the Rambam. But the halachah also applies to a person’s life.

38:39 A person’s life—that is where this leads. And from this we see something further. In the plain sense, the discussion concerns offerings, and it is precisely there that the point emerges. Offerings were brought with joy, in the plain sense, but we are speaking about a person’s own service. It is not only the service a person performs [unclear]; this too is included in his service. In general, the Rambam distinguishes between the daily offerings and the additional offerings, the temidim and musafim. These too have a place in a person’s service, and both are necessary. The temidim represent something constant. There is a special quality in that constancy, while the additional offerings have their own special preciousness. This is the distinction between “more frequent” and “more sacred.” The temidim are the frequent things, the service required every single day. And what are the musafim? Things that are more sacred—“on your joyous occasions.” Both frequency and sanctity have their own quality. So when you look at how the halachah is decided, it also speaks to a person’s life. These are not merely fixed laws; a person must learn from them for himself. Sometimes the frequent is more relevant, and sometimes the sacred is more relevant. Sometimes what is frequent comes first, and afterward one brings the other offering; at other times the sacred has a claim to precedence. It depends on the circumstances [unclear]. At times the point is service, simply service, with delight; at other times it is kabbolas ol. And the Rambam rules [unclear].

41:13 Kabbolas ol, and [unclear]. Sometimes it is [unclear]. You can see this plainly in the Rambam. The Rambam also writes in his Commentary on the Mishnah [unclear]. There is a great lesson here. [unclear]. An animal, by its nature, flees from something harmful. It does not need to work this out intellectually. It simply flees from the thing that harms it. All the more so a Jew: he must recognize what is harmful and turn away from it. [unclear]. Hashem created you, raised you up, and you must rejoice. [unclear]. The Rambam then immediately goes on to explain [unclear]: “And you shall rejoice before Hashem.” [unclear]. This applies both spiritually and materially. Certainly, every Jew—“Your people are all righteous”—is immediately inscribed and sealed for life, with blessings for all that he needs. And from that point [unclear], the joy of the whole world.

43:46 The joy of the whole world—how much more so when it comes to material things, and from material things to spiritual things. A Jew should have this both spiritually and materially, materially and spiritually together. And to conclude the point: [unclear]. Tomorrow at twelve o’clock [unclear]. Even the bounds of nature [unclear]. Surely everyone participating will do this and benefit from it. At that point [unclear], and afterward [unclear] what it means to open the page. We go straight into the joy of Simchas Torah—yes, indeed. It was very lively: they went along with their hands [unclear], and it was joyous. And afterward, tomorrow, Havdalah [unclear]. It was joyous.