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The Message Of The Year 5752:

Shabbos Parshas Nitzavim, 5751

After The Annulment Of Vows

Blessings After Receiving The Pan Klalli

After The Minchah Service,

To The Members Of The Machne Israel Development Fund

To The Shluchim

The Blessings Of The Lubavitcher Rebbe Shlita

The Blessing To The Yeshivah Students,

Shabbos Parshas Haazinu

Blessing Given In Connection With The Giving Of The Esrogim, Erev Sukkos, 5752

The First Night Of Sukkos, 5752

To The Guests In The Communal Sukkah,

The Second Night Of Sukkos, 5752

The Third Night Of Sukkos, 5752

The Fourth Night Of Sukkos, 5752

Tzivos Hashem

The Fifth Night Of Sukkos, 5752

The Sixth Night Of Sukkos, 5752

Hosha'ana Rabbah,

The Eve Of Shemini Atzeres, 5752

Eve Of Simchas Torah, 5752

The Night Following Simchas Torah, 5752

Shabbos Parshas Bereishis


Shabbos Parshas Noach

   4th Day Of Marcheshvan, 5752

The Sanctification Of The Moon:

After The Evening Service

After The Afternoon Service

Shabbos Parshas Lech Lecha

Shabbos Parshas Vayeira

Mashiach In Every Generation

Shabbos Parshas Chayei Sarah

The 27th Of Marcheshvan, 5752

The Eve Of Rosh Chodesh Kislev, 5752

Eve Of 1st Day Of Rosh Chodesh Kislev And Shabbos Parshas Toldos, 2nd Day Of Kislev, 5752

Shabbos Parshas Vayeitze

Open Your Eyes And See

Shabbos Parshas Vayishlach

The Telegram Sent by the Rebbe Shlita to Chassidim Throughout the World in Honor of Yud-Tes Kislev, 5752

The Telegram Sent by the Rebbe Shlita to the Participants in the Major Farbrengens in Honor of Yud-Tes Kislev, 5752


Sichos In English
Volume 50

Shabbos Parshas Noach
4th Day Of Marcheshvan, 5752
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  Rosh Chodesh Marcheshvan, 5752 - The Communal YechidusA Foretaste Of The Redemption  

Hundreds of hours of audio lectures, on 9 CD-ROMs!


Shabbos Parshas Noach is of general importance, for it is the first Shabbos after the week following Shabbos Bereishis, which concludes the month of Tishrei. It is in this week that the Jews begin their service within the context of mundane activities. In this context, the name of this week's parshah, Noach is also significant. Noach in Hebrew is identified with rest and satisfaction, for this service should arouse such feelings.

In this context, we can appreciate the contrast between Shabbos Bereishis and Shabbos Parshas Noach. The Zohar states that all the days of the following week are blessed from Shabbos. Thus Shabbos Bereishis represents the blessing for the first week of ordinary mundane activity in the new year.[199] Shabbos Parshas Noach represents the conclusion of this week, the day which infuses rest and perfection into this service. Thus Shabbos Bereishis can be considered as the source of potential, while it is on Shabbos Parshas Noach that we see how this potential is brought into actual expression.

There is another common, yet contrasting dimension to the Shabbasos of Bereishis and Noach. Both parshiyos are related to the existence of the world as a whole. Parshas Bereishis describes the creation of the world and Parshas Noach contains G-d's promise that the world will continue to exist forever.

There is, however, a distinct contrast between the two parshiyos. Bereishis describes the world as it exists as a complete and perfect entity, the world as G-d conceived of it and created it. Parshas Noach, in contrast, describes the world after the descent into sin and the state of perfection that can be reached through the service of man who turns to G-d in teshuvah. Through this service, man generates satisfaction and pleasure[200] for G-d as it were, fulfilling His desire to have a dwelling in the lower worlds.

To use different terminology, Parshas Bereishis reflects G-d's conception of the world -- the potential. Parshas Noach, in contrast, reflects man's service within the world as it actually exists. This can involve, as indeed is reflected in the beginning of Parshas Noach, a tremendous descent. Nevertheless, the ultimate result of this service is that the world is brought to a higher level of refinement and purity. This is reflected in the Midrash's statement, "Noach saw a new world."

The service of man relates to a higher level of G-dliness as is reflected in the contrast between the two parshiyos. In the beginning of Parshas Bereishis, when the Torah refers to G-d, it uses the name Elokim.[201] Elokim is numerically equal to hateva, "the nature" and is described as "the Master of potential and power," i.e., the dimension of G-dliness which brings our limited world into being.

In contrast, in regard to Noach, the Torah states "And Noach found favor in the eyes of Havayah," i.e., he revealed a level of G-dliness above the natural order within the world. Furthermore, this leads to the potential that Havayah will be fused with Elokim, that within the natural limits of the world, the name Havayah which reveals G-dliness above those limits will be revealed.[202]

This fusion of Elokim and Havayah is reflected in the covenant G-d established with Noach regarding the existence of the world, that the natural order would continue without interruption. For the maintenance of the natural order is a reflection of G-d's infinite power, i.e., the lack of change in the natural order is a reflection of how "I G-d have not changed."

And from Parshas Noach, we proceed to Parshas Lech Lecha, which begins with the command "Go out" -- i.e., that a person must leave his previous spiritual level -- and proceed to "the land which I will show you." Moreover, the expression "I will show you," arecka in Hebrew, can also be rendered "I will reveal you," i.e., the Jew's essential self will be revealed. For it is through the service in refining this earthly plane, that a Jew reveals his true potential. Regardless of a Jew's position in the world, he is connected with G-dliness and thus he can elevate the world, revealing G-dliness within it. And in this manner, he relates to a higher level of G-dliness and is able to draw down even this level within the world.


Based on the above, we can appreciate that Parshas Noach is an appropriate time to make a just account of our service in the new year, to examine our service in the days of the previous week and indeed on this Shabbos itself.[203] This just account must focus on the intent described above, to draw down the transcendent aspects of G-dliness (Havayah) into our material world.

This is reflected in the service of teshuvah of which it is said, "Return O Israel to G-d (Havayah), your L-rd (Elokecha)," i.e., that the transcendent dimensions of the Jewish soul become internalized and function as "your power and your life-energy." To emphasize this, our Yom Kippur prayers, the peak of the service of teshuvah, conclude with the recitation of the phrase "Havayah hu haElokim," ("G-d is the L-rd") seven times.

To explain what is involved: Although Torah law teaches us that we can assume that every member of the Jewish people conducts himself in a proper manner, this applies when thinking about the conduct of a colleague. In regard to one's conduct, we cannot rely on this assumption and from time to time, each person must go through a process of introspection in which he carefully examines his thought, speech, and action with the intent of correcting and perfecting his conduct. This should lead to an actual change in his behavior, for "Deed is most essential."

These concepts are reflected in the service of teshuvah. Although "the essence of teshuvah is in the heart,"[204] for teshuvah to be complete it must affect one's deeds. In particular, this is reflected in the sphere of interpersonal relations, when in addition to feeling remorse for one's previous deeds and resolving to conduct oneself in a proper way in the future, one must right the wrong which he committed, e.g., if one stole,[205] one must return the stolen object. Furthermore, it is necessary to appease one's colleague and arouse positive feelings.

{The focus on interpersonal relations is particularly appropriate on Shabbos, for there is a great emphasis on ahavas Yisrael and achdus Yisrael (brotherly love and Jewish unity) on Shabbos. This is reflected in the Jewish custom of inviting guests for Shabbos and spending time together at the Shabbos table.}

There are two approaches to the just account of one's conduct mentioned above. One involves focusing one's attention on the particular weaknesses and failings evident in one's behavior. The other places the emphasis on involvement in positive activity, thrusting oneself into the service of Torah and mitzvos with renewed energy.[206] In this way, all negative factors will be nullified for "a little light (-- and how much more so, much light --) banishes much darkness."

Ultimately, there should be a fusion of both services, that a person's focus of attention to his past conduct be included in a process of growth and development that is intended to lift one to a higher and more elevated rung.

When one approaches this just account in this fashion, one's feelings are not centered on bitterness or sorrow -- although one is aware of problems that must be corrected. One is involved in a process of striving to ascend upward and this is the focus of one's emotions. Furthermore, one appreciates that the reason for one's descent is to come to the service of teshuvah, to demonstrate that regardless of the situation a Jew finds himself in, he still shares an essential connection with G-d. For these reasons, the just account mentioned above will be accompanied by feelings of happiness and pleasure.

The above shares an intrinsic connection to Shabbos in general and to Shabbos Parshas Noach in particular. Shabbos is identified with the verse "And the seventh day will be a Shabbos unto G-d (Havayah), your L-rd (Elokecha)." More particularly, the passage Vayechulu which contains the Torah's description of the Shabbos states, Vayechal Elokim which can be rendered "And Elokim was concluded...," i.e., on Shabbos, the limiting influences associated with the name Elokim ceased and the unlimited light of Havayah was revealed in the world.[207]

Shabbos Parshas Noach emphasizes that this service must be characterized by happiness, for we are in the aftermath of the month of Tishrei, a month of festivals.[208] Thus it indicates that our service of teshuvah must also be permeated with happiness.

The concept of making a just account of one's service has a unique relevance in the present year. We are living in an era when, to borrow an expression from the Previous Rebbe, "the buttons are already polished"[209] and all the service necessary to bring the Redemption has been completed. Ultimately, then, the just account we make must lead to the conclusion that Mashiach must come immediately.

Every individual may realize that his own service is lacking and, in need of correction. This, however, does not affect the status of the service required of the Jewish people as a whole over the course of the generations. In the latter context, we must be conscious, as the Previous Rebbe stated, that all the service necessary has been completed and we are "ready to receive Mashiach." There is no explanation why his coming is being delayed.

Therefore, even if there is a particular dimension of service which is lacking and which is delaying the coming of the Redemption, this does not diminish the fact that as a whole, our service is complete and we are ready for the Redemption. Although these particular elements of service must also be completed, this does not detract from the service of the Jewish people as a whole. On the contrary, the fact that as a whole, we are prepared for the Redemption makes it easier for us to complete all the individual elements of our service and to do so with happiness.

To explain the concept in an analogy: When a person is healthy as a whole, if he has a small ailment in one of his limbs, it can easily be cured. Similarly, since as a whole, our service has been completed, teshuvah which is described as "healing" can cure all the particular difficulties of the Jewish people.[210]

This is particularly true when taking into consideration the influence of the present year, shnas niflaos bah, "a year imbued with wonders" and shnas niflaos bakol, "a year of wonders in all things." Included in these wonders will surely be the wonders that will accompany the Redemption, "As in the days of your exodus from Egypt, I will show you wonders." For all the appointed times for Mashiach's coming have passed, and we have already turned to G-d in teshuvah. Now the matter is dependent only on Mashiach himself.


In connection with making a just account of our service as mentioned above, one of the areas in which additional attention is necessary is Kiddush HaLevanah, the Sanctification of the Moon. This practice is intrinsically related to the Redemption, indeed, the renewal of the moon is used as a metaphor for the renewal of the Jewish people in this era.[211]

There are individuals who are not meticulous in their observance of this practice. Perhaps this is because the prayers for the Sanctification of the Moon must be recited outside and since they live among gentiles, this is uncomfortable. Needless to say, this is improper. On the contrary, the Sanctification of the Moon should be observed in public, "within the multitude of the people is the glory of the King," and while wearing one's finest clothing. For this reason, it is customary to recite these prayers on Saturday night.[212] And through the Sanctification of the Moon, we will merit the renewal of the Jewish people and the renewal of the Davidic dynasty and then, we fulfill the command with which the Torah reading of the Minchah service begins, "Go out... to the land which I will show you," Eretz Yisrael in its complete state, a land of ten nations in the Era of the Redemption. Then it will be revealed in a complete and perfect manner how Havayah hu haElokim, "G-d is the L-rd." (The Rebbe Shlita concluded the sichah by reciting the verse Havayah hu haElokim seven times in the niggun in which this verse is recited at the conclusion of the Yom Kippur prayers.)

  Rosh Chodesh Marcheshvan, 5752 - The Communal YechidusA Foretaste Of The Redemption  
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