1. We .now find ourselves-.after the month of Tishrei, the seventh month, a month of abundance and satiation.1 As the Midrash2 says, “It is satiated with everything,” for it is abundant in both spiritual and material blessing. Also, since Tishrei is an all-inclusive month, (3) these blessings of abundance and satiation pervade and flow throughout the entire year.3

We have just concluded a week, and Shabbos, its culmination, is also over. Being that every conclusion, whether of a week or of a month (such as the seventh month) must also mark a beginning — a beginning of a renewed ascent in Holiness, in keeping with the dictum “We must ascend in Holiness” (5) — it would here and now be appropriate to recapitulate the major point discussed in the most recent Sichos (6).

The spiritual strength of our Service to the Almighty is extended from Tishrei to the entire year. This service is expressed by the verse, “and Yaakov went on his way,” with all its implications.4 The lessons of this verse are especially relevant now, upon the completion of Shabbos Parshas Noach, being the week after Shabbos Parshas Bereishis (see further Sec. 2), and, due also to the content5 of this week’s Parshah (as will be explained further, in Sec. 7).

2. After Simchas Torah, Jews become involved with their worldly occupations; “And Yaakov went on his way” refers to those secular involvements (9) that form “his way.” Then, as Motzaei Shabbos Bereishis arrives one begins to experience the week-day feeling common to the rest of the year (10). Yet, an additional aspect of “and Yaakov went on his way” is introduced on Motzaei Shabbos Parshas Noach that was not present on Motzaei Shabbos Bereishis.

[Apart from the lesson indicated in the letter of the previous Rebbe o.b.m. (11), in which he writes that “Shabbos Bereishis must serve as an extension of, and an addition to the ‘good light’ of the previous festivals”; since the expression — ‘good light.’ Is also used to describe the light created on the first day (12) that G‑d saw was too powerful to illuminate the world, which He thenceforth hid in the Torah (15), it therefore follows that the lesson of “and Yaakov went on his way” interpreted in the spirit of Shabbos Bereishis refers primarily to the resumption of one’s ‘way’ in Torah and Mitzvos (13) & (14) as performed all year-round, whereas Parshas Noach extends the ‘way’ to include one’s worldly pursuits as well;6 there is yet a further addition.]

On Motzaei Shabbos Bereishis a Jew commits himself to the Service of G‑d, and this commitment is especially strong and complete coming after the Divine Service of Tishrei. He resolves that all of his mundane affairs — his ‘way’, should “‘reflect the ‘way of Yaakov’ — the unique Jewish ‘way’ of Torah and Mitzvos. However, it is as yet a commitment not yet put into practice. Therefore “let not he who girds his armor boast as he who takes it off” (18) [i.e. when one begins to undertake any act, let him not boast as though he has already accomplished it].

Whereas, between Shabbos Bereishis and Motzaei Shabbos Parshas Noach, there is an entire week — a full cycle7 during which he performed his Divine Service, each day according to its requirements (19). Therefore he may now boast as one who is “taking off his armor” for he has fulfilled his commitment of Motzaei Shabbos Bereishis.

3. Initially an objection might be raised: obviously “he who girds his armor” is cautioned not to boast, for, despite his great power, there is as yet the uncertainty of his being victorious. (21) However, every Jew is considered to be reliable (22) beyond the slightest trace of doubt.8 Thus we are absolutely certain that his commitment of Motzaei Shabbos Bereishis will be fully realized. Therefore what can possibly be added to the service of “and Yaakov went on his way” by his actualizing it coming into Motzaei Shabbos Parshas Noach, since this was already a foregone conclusion at the time that he made his original commitment?

The explanation:

The ultimate perfection of anything comes only through the practical realization of its potential. Even when its potential is so great that there is absolutely no doubt of its ability to be realized, as yet it only exists in potential (as explained in section 4). Then are, on Motzaei Shabbos Bereishis, when only the commitment and potential for a Jew to “set out on his way” exist, the “setting out” has. not yet attained its true perfection – even though we are absolutely certain that this potential will be realized.

4. That true perfection exists in practice rather than in potential can be clearly seen from the Creation.9 a Zohar (26) says that G‑d created the world “so that He may become known.” The Etz Chaim (27) qualifies this to mean “so that the perfection of His power may be realized”; in other words, for the potential of His power to be actualized,.

Initially this is difficult to grasp. When dealing with a limited power, whose active expression might be restricted by some other force, then, clearly, an advantage is gained by this power actually asserting itself. However, the Almighty’s powers are unlimited and it is inconceivable that any force could prevent their actualization. If so, What merit is derived from their active expression?

No such question arises (28) when we consider the other reason given for the Creation; namely, “the Holy One, Blessed Be He, desired that there be for Him, Blessed Be He, a dwelling place amid the lowly” (29) — because the Almighty’s desire is not that He wants to reveal the fact that He can dwell amid the lowly, rather, His desire is that there should actually be the lowly, and the lowly themselves, should become a dwelling place for Him.10

However, this argument cannot be used for the previous reason given for the Creation, “to reveal the perfection of the Almighty’s power,” and we remain with the difficulty of understanding how anything is added by the actual revelation of these Divine Powers.

5. Similarly, a reason is offered11 for the descent of the soul into the body,12 namely in order that the powers of the soul display active expression of their connection to G‑d even while contained in a physical body.

This is expressed by a parable (32): A king had an only son who was perfect in every way, and the king sent him far away. He did this in order to bring out the latent talents and abilities of his son, who would learn to sustain himself by his own resources, not relying on his father’s wealth.

The question arises: The king is well aware of his son’s talents and abilities. This is particularly so, when we consider the parable’s Divine parallel; the King is omniscient and foresees each soul bringing its powers to active expression. Why then should the king send his son far away? Similarly, why must the soul descent from its lofty height to the deep pit (33), especially considering that this is forced upon the soul and is quite the opposite of a pleasurable experience [as our sages o.b.m. have said (34), “Against your will you are forced to live”].

6. All of this clearly indicates that potential by itself is insufficient, even when there is no doubt, or even a shadow of a doubt that it will be actualized. The king’s son achieves perfection only by active expression of his power.

This principle applies even to Divine Powers, where there can be absolutely no doubt that they will be actualized; still, Divine Will desires their manifestation.

This answers the problem originally discussed. Even though in Motzaei Shabbos Bereishis we are certain that a Jew’s resolution to serve G‑d in the manner of “and Yaakov went on his way” will be realized totally and in a completely joyful manner, still this resolution cannot compare to the level of perfection attained on Motzaei Shabbos Parshas Noach, when this Divine Service has been in actuality for an entire seven day cycle13

7. As mentioned above [end of Sec. 1], the concept of “and Yaakov went on his way” has a special relationship to the themes of Parshas Noach. To understand this properly, we must first consider the often-discussed (36) concept that the name of each parshah expresses the theme of the entire parshah. These names are also usually identical with the first word of the parshah, but nevertheless, being that they are Torah names, and according to the Baal Shem Tov’s teachings (37) the name that anything is called in the Holy Tongue [Hebrew] brings that thing into being, enlivens it, and sustains it, we must conclude that the name expresses the content of the parshah.

This is conclusively proven (38) by the name of this week’s parshah — “Noach.” If the name of the parshah derives only from its being the first word thereof, this parshah should be called “Toldos” [not “Noach”], since the word “Toldos” appears much closer to the beginning of the parshah than “Noach.”14 Therefore since the parshah is called “Noach,” it follows that the word “Noach” best expresses the content of the sidra.

8. Initially, this is difficult to understand. “Noach” was so named, because “Zeh ye’nachamenu” — “this one will give us rest.” This derives from the word “menuchah” — “to rest” (39), and “neychah” — “satisfaction” (40). If so, how can we say that the name Noach expresses the theme of the sidra; w en many, indeed most of the matters in our sidra, from the beginning to the end, from the flood to the dispersion, involve the opposite of peace and satisfaction?15

The explanation must be that the inner, hidden intention of the flood and dispersion was, that through them, there will come satisfaction, even though they were undesirable in themselves. So too, when a Jew intensifies his struggle to counter the concealment [of G‑dliness] in the world, he receives added strength from the accomplishment of this spiritual task, from the extrication of the Holy sparks, concealed in the chaos of the flood and dispersion.16

This is precisely why the flood waters are called “the waters of Noach” (44), because the flood came to purify the land and to bring about satisfaction (45).17 Therefore, as we clearly see.; not only was Noach, the “perfect tzaddik [righteous one of his generation’, unharmed by the waters of the flood, G‑d forbid; to the contrary, through them “he saw a new world” (47).

Noach’s service after the flood brought about that “the Almighty smelled a pleasant savor” (48).18 This in turn resulted in His giving greater steadfastness19 to the nature of the world; so much so as to exclude any possibility of future disruption of its ongoing nature (50).

To this end, the Almighty formed a covenant with us,(51) and gave the rainbow, as a sign for all generations(52), until the generation on the foot heels of Mashiach, when the rainbow will shine with “brilliant colors,” and “then we may expect the arrival of Mashiach” (53).

9. This explains how Parshas Noach is related to the concept of “and Yaakov went on his way.” When a Jew leaves the month of Tishrei and enters the mundane work-a-day world of the rest of the year, he may become intimidated by the “floodwaters” of worldly affairs — i.e. the preoccupations with earning a living and other concerns of the material world (54). Parshas Noach then teaches us that the “vast waters” are really “waters of Noach,” and struggling with them brings about contentment.

The way one brings this about is by entering the “teiva” — “the ark.” The Baal Shem Tov (55) explains this (entering the teiva) in light of the other mea meaning of “teiva” — “word”; one has to “immerse oneself in the words of Prayer and Torah and cling to them.”

Thereby, not only is a Jew rescued’ from the “vast waters” of worldly pursuits, he succeeds in transforming the “vast waters” themselves into “waters of Noach,” i.e. into satisfaction and contentment. So also, by immersing ourselves in words of Torah and Prayer, not only do they themselves bring satisfaction,20 but our worldly pursuits also become a “naycha derucha.”

The Midrash (57), commenting on the beginning of the Parshah where we find “Noach, Noach” written twice together, states that this indicates “satisfaction above and satisfaction below.” In other words, the Midrash indicates that the satisfaction encompasses not only heavenly affairs (the above) — i.e. Torah and Mitzvos, but also our mundane, worldly affairs (the below). This is so to the extent that through his actions, the Jew, like Noach, begins to see a “new world.” fee thereby accomplishes a renovation in the Creation itself, exemplifying the “new heavens and new earth” of the Messianic Era.

10. Maamar “Mayim Rabim”

11. As has been mentioned previously on many occasions, one should immediately connect one’s inspiration to some particular resolution (59). This makes it easier and more likely for the inspiration to be acted upon. In our case, we may facilitate actualizing the lesson of “and Yaakov went on his way” by connecting it to the lessons particularly relevant to this year, as it is written, (G‑d does) “everything at its best time.” (60)

Also, just as the general concept of “and Yaakov went on his way” is especially connected to Parshas Noach, so too the particular lesson implicit in this year, is also related to a theme found in Parshas Noach (as follows in Sec.15).

12. This year is a leap year, that synchronizes the lunar and solar calendars. This year’s synchronization is especially exact, for it is the final year of the nineteen year “minor cycle,” and it serves as a final adjustment in equalizing the amount of days found in the lunar and solar calendars21 (61).

The relevance of this to a Jew’s Divine Service is as follows:

Every Jew should serve G‑d in the two ways exemplified by the respective natures of the sun and the moon. There are times when, and matters in which, a Jew must act as an influencing force — this parallels the activity of the sun, whose luminosity derives from its own energy. At other times, and in other matters, he must first receive from others before he can exert influence on others — this parallels the activity of the moon, for it has no light of its own, and therefore is incapable of sending any light to Earth other than the reflection of the light that it receives from the sun.

[These two forms of Divine Service are related to the Service of Torah Study and the observance of Mitzvos, and to the Service of performing all of one’s actions for “the Sake of Heaven” (62) and “To know Him in all (63) of your ways.

Torah and Mitzvos are like the sun, in that they shine of themselves,22 as it is written (65), “For a mitzvah is a lamp and Torah is light.” Secular involvements are like the moon, for they do not shine of their own, they only reflect the light that a Jew brings to them by acting “for the Sake of Heaven” and by “Knowing Him.”]

These two paths of Divine Service23 are both extremely exalted, and each is perfect in its own way. This is evidenced by the acceptance of both systems of computation (solar and lunar) by the Torah of Truth as a valid accounting of the year (68). Nevertheless, the special lesson to be learned in a leap year (and especially in a leap year that completes a minor cycle), is that both ways of serving G‑d (i.e. bestowing light and receiving light) must be tied together. This introduces a higher state of perfection in each of them, and in combining them as one,24 we attain true perfection. The Mishnah (70) states, “(the expression) ‘A whole year’ includes the extra month of the leap year.” This means that the extra month that conjoins (and unifies) the lunar year with the solar year effects a truly whole year to the epitome of wholeness and completeness.

13. The above mentioned lesson, related to this year in particular as a leap year (and the completion of a ‘minor cycle’), is one facet of the general lesson implicit in “and Yaakov went on his way,” relevant to each and every year.

As mentioned previously, in the month of Tishrei, Jews are primarily occupied with spiritual matters — Torah and Mitzvos — likened unto the sun. Then, after Simchas Torah, and in particular after Motzaei Shabbos Bereishis, and even more so after Tishrei ends (71), the subject of “and Yaakov went on his way” begins to include mundane activities, resembling the nature of the moon.25

As previously discussed (75), “and Yaakov went on his way seems superficially to be a spiritual decline. Yet, within it is contained a quality not found in the Divine Service of Tishrei — and only this quality enables us to construct “a dwelling place for G‑d amongst the lowly.”

To this point is added the specific lesson of the leap year and the conclusion of the ‘minor cycle’:

Although each path in Divine Service (i.e. both the path likened unto the sun — being actively occupied in Holy matters during Tishrei and throughout the year, and also the path likened to the moon — purifying our secular concerns the whole year round) is complete in itself, nevertheless a Jew is required to-unite both of these ways of serving G‑d.

This means, that when a Jew proceeds “on his way” in the secular world, he should not be content when his actions contain the quality of “being performed for the sake of Heaven,” to the extent “of knowing Him in all His ways.” Even though this is an extremely exalted level of service, containing a quality not present in the service of Tishrei, he should also strive to see that his worldly pursuits are permeated [z]26 with the spirit of the month of Tishrei, when he was total immersed in Holy affairs.

14. The aforementioned lesson implied in “and Yaakov went on his way,” as it is particularly relevant to this year [namely that our occupation with the spiritual must be bound together and integrated with our worldly affairs (themselves performed “for the sake of Heaven,” and in the manner of “Know Him in all your ways”)] is also demonstrated by the fact that this year Rosh Hashanah and the “Rosh Hashanah of Chassidus” (77) [i.e. Yud-Tes (the 19th of) Kislev] both occur on the third day of the week. This is the day that “G‑d saw that it was good” and affirmed doubly “Ki Tov” — “it is good.” This symbolizes good toward Heaven and good toward creation (79.)27 28

Being that Rosh Hashanah is the “head of the year,” it includes within itself all of the occurrences of the year, and directs and coordinates them (82). It follows, therefore, that each day, and every undertaking of each day of this year must be permeated with both objectives — we must act in a manner good toward Heaven [ as symbolized by the solar year ] and in a manner good toward Creation [ the lunar year ], and their influence must be combined to form one ‘ whole ‘ year.

15. Rashi also alludes to this in his commentary on this weeks Parshah. In reference to the verse “On the twenty-seventh day of the second month, the earth was dry” (83), Rashi says that the flood began on the 17th day of the second month (84), and ended on the 27th of that month, the following year. This was so because the decree of the flood was for a whole year — i.e. a solar year. Since the solar year is 11 days longer than the lunar year, the flood ended 11 days after the end of that lunar year.

The question arises: t4hy does Rashi use the ambiguous expression ‘a whole year’ to indicate the duration of the flood, rather than the clearer expression — ‘a solar year’?29

The answer is that while discussing the flood, Rashi is also alluding to another kind of “flood” — the “vast waters” of worldly preoccupations into which we descend during the second month — the month of Cheshvan (85).

As we mentioned earlier (86), concerning “and Yaakov went on his way,” a Jew’s embarking from the month of Tishrei30 can be likened to a spiritual descent into the “vast waters.” The purpose behind our descent into the flood waters is to effect a ‘whole year’; to conjoin the lunar year (90) (symbolizing good for creation) with the solar year (symbolizing good for Heaven).

Rashi alludes to all of this by using the expression “whole year,” instead of “solar year.” The descent into the “vast waters,” the material concerns of this world (54) cannot be denoted by the “solar year,” on the contrary, these belong to the realm of the “lunar year.” Still, by adding on to the “lunar year,” the theme of the “solar year” (the “eleven days that the solar year is longer then the lunar year”), Rashi is indicating that the task of purifying our secular concerns, extending throughout the entire (lunar) year, should be permeated with the spirituality and holiness of the solar year (the month of Tishrei). By doing this we introduce “wholeness” into the lunar year, and it (together with the solar year) becomes a “whole year.”

16. To further connect the lesson (91) of “And Yaakov went on his way,” [as it is related to “Come to the teiva” — the letters of Prayer and Torah (92)] to a practical objective; it would hereby be most appropriate to encourage everyone to work towards establishing at least one new institution of Torah, as well as one new institution of Prayer, in one’s own vicinity or city.

It is, of course, self-evident, that everyone must continue to strengthen and support those institution already in existence, and help them grow “To magnify Torah and make it glorious (93),” but, with the arrival of a new year, we must add new institutions of Torah and Prayer in every city and in every neighborhood.

The way to approach this task, is indicated in the verse “enter the ark,” one must enter into this enterprise with one’s whole being, and, in the words of the Baal Shem Tov(94), “to immerse oneself, and to cling”; to the extent of involving not only oneself but, as the verse (“enter the ark”), (95) continues, “You, and your sons, and your wife, and your son’s wives with you” and all of one’s close associates, as far as one’s influence extends.

Since “one mitzvah leads to another mitzvah”(96), the effort put into establishing new institutions will bring added success in all areas of Torah and Mitzvos, and especially to the general Mitzvah Campaigns, starting with Mivtza Ahavas Yisrael (“Love your fellow Jew”).

Through this, success will also come in one’s own material concerns [as the material derives from the spiritual], thus bringing about both “Satisfaction above” (as regards spiritual matters), and “Satisfaction below” (in one’s material concerns); and both of them will be brought together in a way befitting a year that has at its head (i.e. Rosh Hashanah), “the good of Heaven and the good of creation” in an intertwined and unified manner.

17. Another point related to “enter the teiva” — Noach’s Ark:

Noach’s ark contained all kinds of animals, both wild and domesticated. Nevertheless, “they did not harm one another, nor did they destroy each other(98).” This is similar to, and is a prelude to, “The wolf, also, should dwell with the lamb, etc.(97),” and, “They shall neither hurt nor destroy,” (98) as will be the case during the Messianic era(99),31 a time of “peace without end.” (101)

This lesson as it applies to one’s personal Divine Worship:

When a Jew resolutely decides not to be overwhelmed by the “floodwaters of the world” (which do have the ability to distract one from serving the Almighty) and decides to enter into Noach’s Ark, [ as the Baal Shem Tov says, “To immerse oneself in the words of Torah and Prayer and to cling to them”], he receives the aid and assistance of the Almighty, and “Even his enemies shall be at peace with him.” (102) Thus, not only do the “floodwaters of the world” not hinder one’s worship of the Almighty (i.e. “They shall neither hurt nor destroy”), on the contrary, they add completeness to his service32 “shall be at peace with him.”

Just as in one’s personal tribulations and tests, so too with the world. When a Jew stands firm and is not overwhelmed by the tests, their true inner intention becomes revealed — namely that the Jew should achieve through them a higher level of perfection.33 Also. firmly deciding not to be overwhelmed by the “floodwaters of the world, reveals what they are truly intended for — this being the true nature of their existence.

They are actually the waters of Noach, bringing “satisfaction of the spirit” (105) — to the extent of “Noach, Noach” being mentioned twice. The Midrash (57) explains this to mean “Satisfaction above and satisfaction below.” This was (106) earlier explained to mean satisfaction in the Service of Torah and Mitzvos, and satisfaction in enacting “all your worldly affairs for the sake of Heaven,” to “Know Him in all your ways.”

Stated more generally: (107) “satisfaction above,” refers to one’s service to the Almighty (Torah and Mitzvos, and, ones material concerns); and “satisfaction below,” in our best wishes for health, family and prosperity.

18. Being that affairs of the soul also manifest themselves in world affairs, the concept of “satisfaction above and satisfaction below” applies also to the world.

Eretz Yisrael, the land the Almighty chose above all other lands(108) [to the extent of saying that “The eyes of the L‑rd are upon it constantly, from the beginning of the year to the end of the year (109)], is the “above” of this world,34 and all the other lands are “below.” Thus, “satisfaction above and satisfaction below” means as follows:

Satisfaction above: — “And I give peace in the land neither shall the sword pass through your land (112).” This also implies that all nations will recognize that the whole of Eretz Yisrael, with its true boundaries belongs to the Jews.

As we said on a previous occasion (113), when Jews will say resolutely that the whole of Eretz Yisrael is our eternal inheritance, given by the Eternal G‑d to the Eternal People, the nations of the earth will recognize the inherent truth of this, and not only will they not oppose us, (‘they shall neither hurt nor destroy”), on the contrary, they will support us (“even his enemies will be at peace with him”).

Satisfaction below: Outside of Eretz Yisrael, wherever Jews are to be found (for even in a place where there is only one Jew to quote our Sages o.b.m.(114) “one of you will be exiled to Barbaria, and one to Samatria” — he is the strength of the entire country), they too shall have true satisfaction, and will be active in all areas of Jewish life without disturbance, and with joy and glad heartedness.

19. Action is our principle objective (115): In conclusion, every Jew, whether in Eretz Yisrael, or outside the Holy Land, must be firm and resolute, and must not be affected by any obstacles, and must carry out G‑d’s mission,35 to make the world a dwelling place for Him, until the time when the world will be transformed by Him, so that the heavens become “new heavens” and the earth “a new earth.” (58)

By a Jew proceeding with firmness and resolution, despite all apparent obstacles, he will cause “even his enemies to be at peace with him” as was the case in Noach’s Ark.

This will also serve as a suitable preparation and a fitting vessel like the kind of vessel that acts like a limb, that draws the life-force of the soul into itself. (118) To expeditiously hasten the redemption,36 the time when “the wolf will dwell with the lamb” (with the additional quality over the harmony between the animals in Noach’s Ark — whereas in the 40rk their state of affairs was only temporary, with the coming of Mashiach’s it will become permanent (120)).

And afterwards we will merit the fulfillment of the promise of “new heavens and a new earth,” (121) and the verse concludes, “so shall your seed and your name remain,” “the new heavens and the new earth” were brought about by every Jew, from the greatest to the simplest.

20. To restate this in simple terms:

By a Jew’s firm resolution to carry out G‑d’s mission in spite of all obstacles, we will very soon, and in our times, end the galus and greet the welcomed countenance of our Righteous Mashiach, in a peaceful and joyful manner.

This is particularly connected with Motzaei Shabbos Kodesh, when it is a Jewish custom to have the Melaveh Malkah feast. This festive meal37 (122) is called “the feast of King Dovid the Mashiach,” (123) thus implying a connection with King Dovid as he is “the King Mashiach.” Thereby it serves as a vessel through which we may draw down Mashiach in circumstances of joy and good heartedness.

21. This also brings out even more clearly the “satisfaction above and satisfaction below” with all its implications (of which only a few were mentioned earlier).

And this will also cause the “abundant good” drawn down during the seventh month, Tishrei — the month of abundance,38 to be visibly extended into the months following Tishrei (beginning with the-month of Cheshvan).

Tonight’s “feast of Dovid — the King Mashiach” (the Melaveh Mal ka feast), should mark the beginning of the individual “redemption” (125) of each Jew, preparatory to the complete redemption through (King Dovid) our Righteous Mashiach.

Thus, we will have a good week, a good month, and a good year, in all of our particular involvements to the extent of ultimate perfection in the true and complete Redemption through our righteous Mashiach who will come, and redeem us, and lead us proudly to our land “with our young and our old, our sons and our daughters,” (126) “a great multitude will return here.” (127)


1) See also “Hairdos Litany” p.58

2) Vayikra Rabba Ch. 29 Sec.8 See beginning of MaamarYom Tov Shel Rosh Hashon-a,”5710

3) Or HaTorah, Sukkos p.1756,Brocha bottom p.1866 and further. Maamar “Tzohar Ta’aseh,” 5702, Sec.3

4) HaYom Yom p.90

5) Berachos 28;a

6) Motzaei Simchas Torah and Motzaei Shabbos Bereishis

7) As explained at length in Sicha Motzaei Shabbos Bereishis, Sec.5 and further

8) Sefer HaSichos 5702,p. 29 and on

9) See Discourse “To Understand the Concept of Simchas Torah” 5738, Sec. 6. Sicha Motzaei Shabbos Bereishis, Sec. 3.

10) Above Sicha, Sec. 4

11) Written the day after Yom Kippur, 5689; reprinted in Sefer HaMaamarim 5711,p.48

12) Bereishis 1:4

13) Torah Or, end Parshas Vayeitzei

14) Kiddushin 2:b

15) Listed above in the Sicha, fn.55

16) As mentioned above, fn.3

17) Sicha Motzaei Shabbos Bereishis Sec. 4

18) Kings 1, 20:11

19) Zohar part III, 94:b

20) Maamar “Vayehe BaYom HaShmini,” 5704, Sec.10. See also Likkutei Torah, Shir HaShirim, 25:a

21) See Rashi Kings, ibid: “for he does not know if he will be victorious..

22) Rambam, Hilchos Kiddush HaChodesh, Ch.2, article 2. See also Hilchos Yesodei HaTorah, end of Ch.7

23) See Lechem Mishnah, Hilchos Kiddush HaChodesh, ibid.

24) Or HaTorah, Sukkos, as in fn. 3

25) Rashi; Yisro 19:1, Eikev 11:13, Ki Sovo 26:16

26) Bo 42:2

27) Shaar HaHakdomos, Hakdomo III. See also HemshechSamech Vov,”p.7; and Maamar “Shokov Amudei Sheish,” 5702 Sec. 18

28) Hemshech “Samech Vov,” ibid. Maamar “Shokov,” ibid.Sec.19. Likkutei Sichos, Vo1.6,p.21, fn.69

29) Tanchuma, Noso Sec.16. Bamidbar Rabba Ch. 13, Sec. 15. Tanya Ch. 36

30) See Kuntreis Uma’ayon, Ch. 6, .sec. l Maamar “Vayerach,” 5700, p.8.Ma’amor “Uma’ayon,” 5706, end Sec.3. See also Derech Mitzvosecha, p.140:b, 154:a

31) Shaar HaGilgulim, Hakdomo 6 and further. See also Shmos Rabba, Ch. 40, sec. 3.

32) See Hemshech “Samech Vov,” p.380 and further.

33) Quote from Talmud, Chagigah 5:b

34) Tractate Avos (Ethics of Our Fathers) end of Ch. 4

35) Parshas Vayeira, 22:1. Mentioned. in Likkutei Torah, parshas Re’eh, 19:c

36) See at length Likkutei Sichos, vol. 5 p.58; p. 355.

37) Shaar HaYichud V’ I3flEmmuna, Ch. 1

38) See also Likkutei Sichos ibid. p.355..

39) Rashi, Bereishis 5:29

40) See Bereishis Rabba Ch. 30, sec. 5 See Matnos Kehuna there. Torah Or, beginning of Parshas Noach.

41) Avos (Ethics of Our Fathers), Ch.5,M.2

42) Avos, ibid. See Likkutei Sichos parshas Lech Lecha, 5736

43) Ezekiel, 33:24

44) Yeshayahu (Isaiah), 54:9

45) Torah Or, beginning Parshas Noach, bottom column ‘c’ and further

46) Amos, 3:7

47) Vayikra Rabba, Ch.30, Sec.8

48) Parshas Noach, 8:21

49) Likkutei Sichos, Parshas Noach, 5737

50) Parshas Noach, 8:21-22

51) ibid. 9:8 and further

52) ibid 9:12

53) Zohar, part I., 72:b

54) Torah Or, beginning Parshas Noach

55) Beginning of Maamar “Tzohar Ta’aseh” 5695. See also addenda to Keser Shem Tov (published by Kehot) p.12

56) Torah Or, p.9, bottom column ‘a’

57) Bereishis Rabba, Ch.30, Sec.5

58) Isaiah, 66:22. See Maamar “Bereishis Bara,” 5738, footnote 28

59) We call attention to Kuntreis HaAvodah Section 6.

60) Ecclesiastes, 3:11

61) Letter of Vov Tishrei, 5738. See also Sicha of Vov Tishrei, 5738

62) Tractate Avos (Ethics of Our Fathers), Ch. 2, Mishnah 12

63) Proverbs, 3:6

64) Likkutei Torah, Rosh Hashanah, 62:c. Or HaTorah, Vaes’chanan, bottom p.102 and further

65) Proverbs, 6:23

66) Or HaTorah, Vaes’chanan p.110

67) See Zohar part III., p.153:b; Likkutei Torah, Shemini Atzeres p.92:b, Shir HaShirim, p.50 bottom column ‘a’

68) See Erchin, 31:b. Or HaTorah on Tehillim-on the verse “Toras Hashem Temimah”

69) See Shaar HaYichud VeHaEmunah, Ch.12 Also referred to in many other places

70) Erchin, 31:a

71) See fn. f, above

72) Maamar “Mayim Rabim,” 5738 Sec. 4

73) Mentioned above, Sec. 9

74) Mentioned above, fn. w

75) Sicha of Motzaei Shabbos Bereishis 5738, Sec. 5

76) Avos (Ethics of Our Fathers) Ch.3:Mishnah 3

77) The Holy Letter of Kvod K’dushas Admu”r (the Rebbe RASHAB), Nishmoso Eiden, on the occasion of the “Holiday of Redemption,” Yud Tes(19) of Kislev, 5662. Printed in the beginning of HaYom Yom

78) Rashi Bereishis, 1:7

79) Kiddushin 40:a

80) Or HaTorah, Bereishis, 32:b Mishpatim, p. 1157

81) On the night of Erev Rosh Hashanah, and the Second day of Rosh Hashanah

82) Beginning of Ateres Rosh

83) Parshas Noach, 8:14

84) ibid., 7:11

85) The opinion of R. Elazar (Rosh Hashanah 11:b), mentioned in Rashi on the Torah, ibid.. See in Or HaTorah, Noach, (69:a), the debate of the two opinions concerning the viewpoint of R. Elazar

86) Sec. 9

87) Part III — p. 149:b: p.258:b

88) Parshas Noach, 8:4

89) Or HaTorah, Noach 8:4

90) We call attention to the teaching of HaRav HaMaggid (and its explanation in Or HaTorah , Vo’eschanon,p.109 and further: Rosh HaShana,p.1400 and further) Maamar V’Eineinu Mei’eros KaShemesh V’KaYoreiach in Or HaTorah,84:d

91) As mentioned above,Sec.11

92) As mentioned above, Sec. 9

93) The wording of the verse Isaiah 42:21

94) See above, Sec. 9

95) Parshas Noach 6:18

96) Avos (Ethics of Our Fathers), Ch.4:Mishnah 2

97) Isaiah 11:6

98) ibid. 11:9

99) Hemshech V’Kocho,5637, Sec. 95

100) Or HaTorah Noach, vo1.3,p.670:b

101) Isaiah 9:6

102) Proverbs 16:7

103) Maamar V’Yodayto,5657

104) Isaiah 49:22. See Torah Or, p.70 bottom cold. Maamar Ki M’naseh 5708

105) As mentioned above, Sec. 8

106) Sec. 9

107) Sec.16

108) Tanchuma — Re’eh, Sec. 8

109) Parshas Eikev, 11:12

110) Tractate Zevachim 54:b

111) Deuteronomy 1:25

112) Parshas Bechukosai 26: 6

113) In Sicha of Motzaei Shabbos Bereishis, Sec. 12 and further

114) Shir HaShirim Rabba, Ch. 2,Sec.8

115) Avos (Ethics of Our Fathers) Chapter 1:Mishnah 17

116) Berachos 34:a

117) Likkutei Torah, Vayikra 1:c

118) Torah Or 114:b. Likkutei Torah, Re’eh p.-22,bot.of cold. Maamar Adon Olam 5703 Sec. 6

119) Sanhedrin 98:a

120) Hemshech V’Kocho 5637, end of Sec. 96

121) Isaiah 66:22

122) See also Alter Rebbe’s Shulchan Aruch, Ch.300,article 2

123) Siddur HaAriZal (of Ho’Rash of Rashkov) Pri Etz Chaim, end of Shaar HaShabbos

124) HaYom Yom p.70

125) Iggeres HaKodesh, Ch.4

126) Parshas Bo 10:9

127) Jeremiah 31:8