Chai Elul

00:01 As we find ourself besmichos to Chai Elul. Chai Elul is the yemei ledes of the Baal Shem Tov in the year Tov Nun Ches, 1698, and the yemei ledes of the Alter Rebbe forty-seven years later, Tov Kuf Hey, 1745. And Tov Kuf Hey also, as the Friedike Rebbe mentions in Hasicha, Eishes Kohos Karnei Hey Teida, which later became the publishing house of Sifrei Rabiseinu Nesiyenu, Chassidus Chabad. B'negia Tachai Elul, the Rebbe says that most of the Sichas, the previous Rebbe would open his words with saying Gut Yom Tov. There's one time that the Friedike Rebbe opened with the bracha saying mazel tov to us and to Klal Yisrael. And the Rebbe continues, l'chaida, the wish of Gut Yom Tov and the wish of mazel tov are two separate concepts. And even more yet, b'negia tahaveida, they are two opposites. The inyan of Gut Yom Tov shows that the Jewish nation have an input in the Yom Tov. As the Talmud tells us, Yisrael v'katchinu lizmanim, which means that it is accomplished through aveida. Because the Yom Tovim were all dependent in, in the calendar setting on when the bezdin, the Sanhedrin decided when it is rosh chodesh and b'meila when it is Yom Tov. On the other hand, the wish of mazel tov is something that comes b'meila and not dependent on the aveida of a Yid. As our Chazal tell us, lav bischusa tal yo milza, that it doesn't depend on schus, on merit, but it depends on mazel, which is something that comes

02:09 from above and not dependent on the aveida of a person. And the Rebbe continues and begins explaining that in Chai Elul there is an inyan of aveida, which is Gut Yom Tov, dependent on the aveida of a Yid. And there is an inyan which is higher than aveida, an inyan of mazel tov. And therefore, in most of the places it says Gut Yom Tov because it is negia tahaveida. And therefore, since this is on a constant basis, so therefore the expression is Gut Yom Tov, reminding us the input of the aveida of a Yid. On the other hand, mazel tov is mentioned only once. If so, the Rebbe asks, why do we need to know about mazel tov in the first place since it is not negia to the aveida? So the Rebbe says based on the vort of the Baal Shem Tov that everything that we hear or see is a lesson in avedas Hashem. So although the inyan of mazel tov is something that comes from above as a gift on the part of the donor, also this concept and this revelation needs to be in a way of avedas matana, that we should see to it, to draw it down, to internalize it, that we should be able to understand it, and it should permeate us in our aveida. In Tov Shin Yud Chai Elul, the Rebbe mentions b'negia to the Baal Shem Tov and the Alter Rebbe that the previous Rebbe said that the Baal Shem Tov paved the way for

03:52 every Yid, even the simplest amongst them, that they should be able to serve Hashem. The Alter Rebbe showed how every Yid, even a simple person, can serve Hashem. In another place, the expression is that the Baal Shem Tov placed a ladder that everyone can go up on it. And the Alter Rebbe showed how one can go up on the ladder. And the Rebbe continues, although the derech that the Baal Shem Tov talked or the ladder wasn't not specified, it is understood from the vort of the Friedike Rebbe that the inyan of the Baal Shem Tov was love of Hashem, love of teida, and love of a fellow Jew. Or as it is mentioned sometimes in a different sequence, love of a fellow Jew, love of teida, and love of Hashem. And they're all connected together as one. In Tov Shin Yud Gimel nineteen fifty-three, Chai Elul was on Shabbos Parsha Ki Sova. The Rebbe mentions the vort of the Friedike Rebbe in the name of older Hasidim that Chai Elul means it is the day that brings chayas into Elul. And since the general aveida of Elul is avedas hateshuva, this is a preparation for the Aseret Yemei Teshuva. And since teshuva is a general mitzvah which compensates for all the deficiencies b'negia to teida and mitzvas, b'meila, from this we understand that Chai Elul gives a chayas in the general inyan of teida and in the general inyan of mitzvas. The hemshech to the earlier installment b'negia to Chai Elul, we're continuing now with

05:46 installment number two, discussing various quotes of the Rebbe b'negia to Chai Elul as it is in avedas Hashem. But firstly, in Sicha A basic sicha that the Rebbe explains why is it that we find in the previous Rebbe sichas primarily information been agir to certain dates that took place by the Rabbeim, and the Friediker Rebbe chose to reveal it many years later as in the story of Chai Elul, that Chai Elul is the Yemai Ledes of the Baal Shem Tov and the Alter Rebbe. The Friediker Rebbe revealed it in nineteen forty-three, and he heard it from his father in 1893. So the Rebbe explains in a Sicha Shabbos Bolok, Tov Shimem 1980 as follows. The Rebbe Rashab told the Friediker Rebbe, Gut Yom Tov on Chai Elul. So the Rebbe says, saying the words Gut Yom Tov, we could. The same thing in regard for making a farbrengen. But the reason that it needed to wait so many years till it should be publicized, the Rebbe says if we want that in this Gut Yom Tov that we said Chai Elul should really consist of the Gut Yom Tov that the Rebbe Rashab said to his son, the previous Rebbe, and in the same sense if we want that in the farbrengen that we make for Chai Elul, which means the activities, the discussions, the speaking, uh, during the farbrengen should consist of the puulas, the activities and the sichas that the Rabbeim had when they would make a farbrengen Chai Elul, which these are

07:52 activities and, um, discussions that are connected with the birth of the Baal Shem Tov and then the revelation of the Baal Shem Tov and then the birth of the Alter Rebbe, this takes time till all these ingyanim are drawn down and then when Gut Yom Tov is said or a farbrengen for Chai Elul is made, then it is with its fullest contents in this physical revealed world. Now we'll discuss the, uh, various quotes that the Rebbe said on different occasions during the years, uh, been agir to Chai Elul. In a Sicha Tov Shechab Beis nineteen sixty-two, the Rebbe said that Chai Elul is before the new year. It is a directive, an encouragement to strengthen the aveda of the coming year and to fulfill the aveda with chayis and chamimus, with excitement and liveliness and warmth. In another occasion in Tov Shelamid Beis nineteen seventy-two, Chai Elul, the Rebbe said that it's customary in the last years to mention in every Chai Elul farbrengen a concept of chayis, Chai Elulus chayis, chayis in the aveda of Elul, and an increase in teda, aveda, and gmilus chasadim, which are the three pillars on which the world stands. In Tov Shem Mem Beis nineteen eighty-two, the Rebbe speaking about the Baal Shem Tov and the Alter Rebbe, so the Rebbe states that a talmid of a rav, a student of a teacher whose function is as an illuminary, me'eres hagdeilim, Baal Shem Tov and the Alter Rebbe are referred to great illuminaries. So the talmid, the student,

10:03 should exert himself to be a lamplighter, and he should initiate with his own kayach to the extent that they should see been agir to the student that he's adopting the derech halimud, the teachings of his rav. In that same farbrengen, the Rebbe said that a talmid should do everything dependent on him in publicizing and spreading the light of chasidus in the whole world, uf shturem in the velt, to storm up the world and continue with the kayach of the Baal Shem Tov and the Alter Rebbe, which is found in every person's neshama. Over the many years, the Rebbe mentioned that from Chai Elul to Rosh Hashanah, there are twelve days, and these twelve days correspond to the twelve months of the year. Every day, a person evaluates w- what he accomplished in the past twelve months, in each month separately, what took place. For example, Chai Elul reviews Cheydish Tishrei, the past Cheydish Tishrei. Yutes Elul reviews Cheydish Chesvan. Chof Elul reviews Kislev, and so on. So they are basically days of evaluation, days of preparation for the new year. The hemshech to the earlier installments regarding Chai Elul, we're continuing with installment number three relating to the date of Chai Elul and additional significant dates which fall out in the very same day of the week as Chai Elul. The Rebbe taught us that when two various dates fall out on the same day in the week, they have something in common and teach us a lesson in Avodas Hashem. In the Sicha Chof

12:05 Ov Tov Shin Lamed Vav 1976, the Rebbe stated that Chay Elul falls out in the same day in the week as Chof Menachem Ov, the twentieth of Ov, and Yom Kippur. And the Rebbe explains that everything needs to be expressed in deed in Meiser. This is one of the events that took place from Chof Ov Enan, when people contributed wood for the Beis Hamikdash for their fellow Jews. This is an expression of Avas Isro. And then followed by Chay Elul, which means bringing a chayis into Elul, energizing the aveida of Elul and bringing a chayis also in an additional yid. The ultimate goal of one's avedas Hashem is that his body and soul, as they are together, reach the highest shleimus. This is expressed in Yom Kippur when yidden are compared to malachim. Another aspect benegeah to Chay Elul, Rebbe elaborates benegeah the three months between Chay Elul and Yutas Kislev. It was Etef Habregen, Shabbos Vayeshev Tov Shin Yutches, late 1957. The Rebbe referred to the Friediker Rebbe Sicha that from Chay Elul to Yutas Kislev is three months. Friediker Rebbe mentioned that these three months are months of preparation until Yutas Kislev. By the Rabbeim in Aveda, it was focusing and elevating the Keches Chochma Bina Daas. A month for Chochma, a month for Bina that concluded on Chof Chesvim, a month for Daas that concludes on Yutas Kislev. Chay Elul was the birth of the Baal Shem Tov in three levels. In his guf and in his neshama, his Rebbe began teaching

14:17 him then all of Teydah, Seder Sateydah, and Kolat Teydah Kula, and in his spirit when he was revealed. On this very day, these events took place. He was born then, his Rebbe revealed himself to him, Achia Hashileni, and he was Nizgala then, revealed then in the world. From this we understand that likewise by the Altar Rebbe, since the Baal Shem Tov and the Altar Rebbe are one Chassidis. Chay Elul, as mentioned, it marks the beginning of the 12-day countdown before Rosh Hashanah, when we reflect upon the 12, 13 months of the outgoing year. Every day reflecting on one month. Agav, in a different Sicha, the Rebbe said that regarding a leap year, when there are 13 months, the two others are included in one day, since they have the same name. Since the month of Tishri is a general month, a general drawdown for the entire year, physically and spiritually, and based on what was mentioned earlier, that from Chay Elul to Yutas Kislev is one time period, it is understood that if one is lacking something in the three-month Aveda stretch, one can still correct, complete, and enhance. The third aspect benegeah to Chay Elul is the time period between Chay Elul and the 24th of Teves. In a Sicha on the 18th of Elul, Tov Shin Chov Beis 1962, the Rebbe explained that Chay Elul being the birthday of the Altar Rebbe and Chovdala Teves, the day of the Istalkos of the Altar Rebbe, the Rebbe continues, a birthday and Istalkos have a

16:24 connection between each other, as stated in Kehelas chapter 7 verse 1. Likewise, the Rebbe continues, Chay Elul, the Yemeledes, and Chovdala Teves, the Istalkos of the Altar Rebbe, although the birth was in the year Tov Kuv Hei 1745, and the Istalkos was in the year Tov Kuv Ayin Gimel 1813, which are 68 years apart, nevertheless, it is Hayomimo Eilu Niskorim Venasim. Every year when we reach these days between Chay Elul and Chovdala Teves, they repeat themselves and the Altar Rebbe's Puulas are reactivated then on an annual basis. The Rebbe then gave directives how to prepare for Chovdala Teves Tov Shin Chov Gimel, that is the beginning of 1963, which then marked the 150th year since the Istalkos of the Altar Rebbe. The Hemsekht of the earlier installment is benegeah to Chay Elul. We continue now discussing additional facts and short stories benegeah to Chay Elul. Begin with a short letter that the Rebbe wrote in Teves Tov Shin Dalet, late 1943 or early 1944. The letter was written seemingly to one who was not a Chosid Chabad at the time, and the Rebbe writes as follows. From the time that it was publicized that the 18th day in the month of Elul is the birth date of the Baal Shem Tov and the Altar Rebbe It was customary in many places, and in particular in Lubavitch shuls, to designate and make that day a farbrengen, telling stories of tzadikim, strengthening oneself in the ways of Hasidim bechalal, and the love of a fellow Jew in

18:32 particular, and taking upon oneself resolutions in setting up times for the study of Torah, the revealed part of Torah and the concealed part of Torah. And the Rebbe continues, with a special inspiration, this birthday is commemorated, celebrated in the house of the Rebbe, and the Rebbe speaks words of inspiration in Torah and Avodah, and at times also delivers a Hasidic discourse. This letter was published in Likutei Sichos Chei L'Kav Dalet. That's volume twenty-four, page five eighteen. Now a story that happened Tuft Shin Yud, nineteen fifty. The Rebbe was the chazan of the Minyan that davened in the previous Rebbe's office upstairs in seven seventy for eleven months after his talos. On Chai Elul, the birthday of the Baal Shem Tov, the Alter Rebbe, after Chazarat Hashatz, the Rebbe concluded doing the Chazarat Hashatz. The Rebbe turned and motioned with his hand, asking if they should say Tachnun on this special day. Some said yes, and others said no. The Rebbe turned to Rabbi Yosef Mendel Tanenbaum, who was a chezer. He would review the sichas of the previous Rebbe, and he later became a menayel, the dean of the Lubavitch Yeshiva. Indicating he was asking his opinion. Rabbi Yosef Mendel Tanenbaum then said, "It is printed in the Keitz Chai Elul," this is from nineteen forty-three, "that Chai Elul is a Yom Tov." And Rabbi Yosef Tanenbaum added, "On Yom Tov we do not say Tachnun." The Rebbe accepted the response, and the Rebbe said Kaddish, and they continued to Ashrei. We'll now discuss various

20:39 farbrengens throughout the years on Chai Elul. In Tuft Shin Yud and Yud Aleph, nineteen fifty and fifty-one, the Rebbe farbrenged. When it came to Chai Elul Tuft Shin Yud Beis, nineteen fifty-two, Rab Shmuel Levitan, who was from the senior Ziknei Hasidim, approached the Rebbe and asked the Rebbe if he's planning to farbreng. The Rebbe said he wasn't planning to farbreng. Rab Shmuel then told the Rebbe that there are bochurim here from Williamsburg, from Boro Park, from other neighborhoods, and they came to see what Chai Elul looks like in Lubavitch. So the Rebbe said he will go in, in a short time to farbreng. From the moment that the Rebbe came in till the moment that the Rebbe left was exactly two hours. The Rebbe farbrenged, and the sichas are published. A few months later, Kislev, to be exact, three months later, the Rebbe met Rab Shmuel Levitan in the hallway, and the Rebbe told him, "I did not yet compensate for the two hours of Chai Elul," referring to the two hours of the farbrengen, and as a result, the lack of work that was needed then. This is what the Rebbe told Rab Shmuel Levitan. As Hasidim interpreted that this demonstrated the mesirat nefesh of the Rebbe for spreading the wellsprings of Hasidus everywhere. That when the Rebbe heard that there are bochurim that wanna hear something about Chai Elul, the Rebbe put everything aside and came out to farbreng. From then, from Tuft Shin Yud Beis nineteen fifty-two till Tuft Shin Chaf Beis,

22:32 the Rebbe farbrenged on Chai Elul only when it was Shabbos. In Tuft Shin Yud Zayin, nineteen fifty-seven, as it was on Shabbos, the Rebbe then delivered a short ma'amar of the Alter Rebbe. Tuft Shin Chaf Beis, nineteen sixty-two, it was just a few months before approaching the hundred and fifty years since the hishtalus of the Alter Rebbe. The Rebbe then farbrenged, and the Rebbe gave directives to Hasidim how to prepare for Chavdalot Teves Tuft Shin Chaf Gimel, which was four months later. The Rebbe then also delivered a short ma'amar of the Alter Rebbe on the pasuk Bechochma Yivneh Bayis. Tuft Shin Lamed Aleph, the Shabbos before Chai Elul, the Rebbe at a farbrengen advised that there should be farbrengens taking place on Chai Elul. And this is one of the first farbrengens that took place in the middle of the week by the Rebbe after coming back from the Ohel. And that began a new era of short notices upon the Rebbe's arrival from the Ohel. After Mincha, the Rebbe would notify there will be a farbrengen. Four days later was Chai Elul on a Wednesday, and there was a wedding. Nobody expected a farbrengen then. After the farbrengen, which was about two hours, the Rebbe sent through Harav Benyamin Klein a piece of Mezeines to the choson. Choson was Rab Avrohom Andrusier, zal zei gezunt, and his wedding was on that evening. From then on, chosonim or others that made simchas would write in to the Rebbe first if it is a night available

24:39 for a simcha. The Rebbe from then began farbrenging quite often on Chai Elul into the mems, into the eighties. And Tuft Shin Mem He was actually the last farbrengen that we had with the Rebbe in middle of the week. This is nineteen eighty-five. The Rebbe did not say a ma'amar that farbrengen. Just a short overview of the ma'amarim that the Rebbe would deliver on Chai Elul. If it was on Shabbos, it would usually bea maimer beginning with a verse of the Parshah. Either Vecho Yo Kisove, or as Hashem Hamarto, or Hashkifo, or the Alfeida of Kisove Kumiedi. If it was in Parshah Nitzovim, it would be Atam Nitzovim. There was also a maimer that began with the Pasuk of Dovid Hashem Eidi, and Mashcheni, and Alilu Deidi, which we find in Tov Shin Lamed Beis, 1972, and in Tov Shin Lamed El, 1974. With this broadcast, we be Ezras Hashem reached the number 600. A Guten Erev Shabbos.