1. The previous Rebbe spoke about mentioning the names of the Rebbeim on Rosh Hashanah — the Baal Shem Toy, the Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, the Rebbe Rashab, and in our generation, the previous Rebbe. The name of the Arizal should also be mentioned, although in previous times it was not.

Mentioning the Arizal’s name is associated with the redemption, for his name is Yitzchok. Although the idea of the Bais Hamikdosh is associated with Ya’akov, nevertheless, our Sages have said (Shabbos 89b) that in the future they will say “You are our father” to Yitzchok specifically — indicating that the future redemption is associated with Yitzchok.

The Rebbeim’s names are mentioned on Rosh Hashanah to mention the merit of the fathers — the fathers of Chassidus. We find something similar in the daily sacrifice in the Bais Hamikdosh, where they would announce that “the whole of the east is lit up until Chevron” — to mention the merit of the fathers Avraham, Yitzchok and Ya’akov who are buried in Chevron.

The merit of the fathers is achieved not just by mentioning their names, but by mentioning something associated with them — the name of the city Chevron, their burial site. This is emphasized by the explanation Chassidus provides for the connection between the fathers and Chevron: “Chevron” derives from the word “chibur,” meaning connection — the bond between the fathers and G‑d.

In similar fashion, the merit of the fathers of Chassidus is also achieved by mentioning something connected with them — to sing the melodies particularly associated with them.

This is also the reason for singing the Alter Rebbe’s melody to “Avinu Malkeinu” before each prayer on Rosh Hashanah (including Ma’ariv, although Avinu Malkeinu is not said then) — to mention the merit of the Alter Rebbe. But as we approach closer to the redemption, when the principle of “deed is paramount” is stressed, we don’t sing Avinu Malkeinu in a prayer when Avinu Malkeinu is not actually said (such as tonight’s Ma’ariv).

What, then, is relevant to deed now? The true and complete redemption, which is emphasized in all the Rosh Hashanah prayers. In particular, in the third prayer of the “Amidah,” many extra concepts are added, each of which emphasize the redemption. Taking them in order: “the kingship of the house of David Your anointed”; “they all will form a single band to carry out Your will with a perfect heart” — which, referring to all the world’s inhabitants, will come to pass in the future; “a flourishing of strength to David Your servant”; “when You will remove the rule of evil from the earth;” and finally, “L‑rd our G‑d, You are He Who alone will reign over all Your works” — which will be fully achieved in the future redemption.

In practical terms, the melodies associated with the Rebbeim should now be sung.


2. [After Birchas Hamazon, the Rebbe Shlita said the following.]

I once asked the previous Rebbe if in Birchas Hamazon (Grace After Meals), one should say “Ohseh HaShalom” in the Ten Days of Repentance (as we do in the Amidah prayer) instead of the regular “Ohseh Shalom.” He answered we should follow that written in the Siddur.

In regard to saying “May the Merciful One let us inherit that day which will be all Shabbos and rest for life everlasting” in such a situation as now, when we have not eaten after sunset, there is good reason to say it now although we do not say “Retzeih” if the minimum amount is not eaten after sunset (on Friday). The Alter Rebbe writes that there is an opinion that “Retzeih” is said in such a situation; and since we are talking of saying the prayer “May the Merciful One ...,” which is said in a place where it is permitted to interrupt (unlike “Retzeih”), it should be said — especially since it is associated with the future redemption.

May it be G‑d’s will that we very soon merit “that day which will be all Shabbos and life everlasting.”