English translation — לך לך-ז' חשון

A.

The 7th of Marcheshvan always falls in the week of Parshas Lech Lecha<sup>1</sup>.

And according to the known<sup>2</sup>

that the festivals of the year

(from the term "designated" — a special time)

have a connection to the parshiyos in which they fall,

it is understood,

that also the 7th of Marcheshvan has a content-related connection with Parshas Lech Lecha

not like other festivals whose placement in the parshiyos when they occur changes from year to year].

Regarding the 7th of Marcheshvan the Mishnah says<sup>3</sup>,

that this is the day when "we ask for the rains",

"the fifteenth day after the festival,

so that the last one in Israel may reach the Euphrates river",

and thus the halachah is ruled in the Rambam<sup>4</sup>

and Shulchan Aruch<sup>5</sup>,

that in Eretz Yisrael one begins to ask for rain on the 7th of Marcheshvan.

It is understood,

that this is not only a negative reason,

that the rain should not cause any distress to a Jew until he will arrive⁶

to his home at the end of the border,

but

that until the seventh of Cheshvan it is still a continuation of the pilgrimage for the festival of Sukkos,

and as it is explicit in the Shach⁷,

"For whenever Israel would go up for the pilgrimage they could not reach their homes after the festival except after fifteen days, and it was considered for them as if they are <b>still in Eretz Yisrael occupied with the matters of the festival</b> all the time that they had not crossed⁸

the great river, the river Euphrates."

That is,

that the 7th of Marcheshvan is the day that emphasizes the completion of the pilgrimage and ascent for the festival — it signifies the descent

(from the ascent),

Jews come down from the completeness of holiness in the Holy Temple in Jerusalem,

each one comes to his place,

"under his vine and under his fig tree"&lt;sup&gt;9&lt;/sup&gt;,

in the Land of Israel or in the diaspora&lt;sup&gt;10&lt;/sup&gt;,

until the last

of Israel

(in the diaspora)

reaching the Euphrates River.

B.

According to this, one must understand the connection to Parshat Lech,

where it speaks and the opposite is emphasized — "Go for yourself from your land and from your birthplace and from your father's house to the land that I will show you" — the going and ascent

(of Avraham)

from his place and his land,

going out from outside the Land

(Charan),

and going to Eretz Yisrael.

And although immediately at the beginning of the sedra it is also related that "And Avram went down to Egypt"¹¹

— it is nevertheless known that the main content of each sedra is expressed in its name,

and in our parshah in the name "Lech Lecha",

which indicates the going from outside the Land and ascent into Eretz Yisrael.

And furthermore and mainly — most of the sedra as a whole speaks about Avraham's being in Eretz Yisrael.

And since every matter in Torah is a lesson,

so there is a lesson both in the weekly Torah portion

(as is known&lt;sup&gt;12&lt;/sup&gt;

the teaching of the Alter Rebbe that "one must live with the time",

"with the weekly Torah portion"),

and in the matter of the 7th of Marcheshvan — an explanation is required,

how do the two matters come together,

which are in content opposite one from the other.

And in particular, since the aforementioned matter of the 7th of Marcheshvan is not a matter that was

Applies only when the Temple was standing,

when one would ascend for the pilgrimage festival,

but it also applies to Jews in all times.

That therefore "we ask for rain" on the 7th of Marcheshvan in Eretz Yisrael also in this time,

as the Alter Rebbe brings down in Shulchan Aruch¹³

"Even after the destruction¹⁴

they would gather also from all the surroundings¹⁵

in Jerusalem¹⁶

for the pilgrimage festival, as they do also today, therefore¹⁷

the enactment of the Sages who instituted the asking in Eretz Yisrael on the 7th of Marcheshvan was not nullified."

And this also applies to all places,

also in the Diaspora¹⁸,

as¹⁹

the Shach²⁰

says,

that if one writes in a <b>document</b>

“After the festival”,

means it “fifteen days after the festival”,

according to the aforementioned Mishnah,

“And although now we are in exile, nevertheless the expression ‘after the festival’ is derived from them”.

3.

The very concept,

that in the service of Jews departing from the Beis HaMikdash there is an elevation — because of which one can say that it is called “Lech Lecha”,

which indicates an elevation — is understood: specifically when Jews arrive each one to his home and to his place,

and a man plows and a man sows²¹

each Jew makes from his <b>physical</b> things a dwelling for Him, blessed be He, <b>in the lower realms</b>²²,

through Torah and mitzvos,

and “all your deeds shall be for the sake of Heaven”²³

and “in all your ways know Him”²⁴.

That this is not relevant

(to such an extent)

When one is in Jerusalem and in the Holy Temple during the time of the Festival,

Because then one does not have to deal with work of the soil,

With going to commerce etc. and in general with weekday matters — with "lower ones".

But from the 7th of Marcheshvan onward

(When Jews begin again plowing etc. making from lower things a dwelling place for Him, may He be blessed),

An advantage of light from the darkness²⁵,

Consequently there is an ascent,

"Go for yourself",

By Jews*²⁵.

into this world,

that through its service below in physical matters,

to make the world a dwelling place for Him, blessed be He,

it becomes

elevated higher than it was before

(before its descent below&lt;sup&gt;27&lt;/sup&gt;)].

This is however not sufficient to explain the connection to Parshas Lech Lecha as it is in the simple meaning of the verse²⁸,

that it speaks about the journey of Avraham from outside the Land to Eretz Yisrael,

and where the "Lech Lecha" is emphasized through the travel from outside the Land to Eretz Yisrael.

D.

One will understand this with an introduction of the difference between the standing and situation of Jews during their pilgrimage aliyah laregel,

where they found themselves "before Hashem"²⁹,

regarding their standing and situation when each one finds himself in his place "under his vine and under his fig tree" — not "before Hashem".

Which is of course a descent regarding their standing and situation when being "before Hashem",

but there is an aliyah and elevation specifically through that which they are far,

not "in the place which Hashem will choose".

And it could be said, similar to the matter, in a revealed way the difference between a hired worker and an agent: a hired worker, his work is generally in the place of the owners,

or

(in the place)

with the property of the owners; in contrast, an agent is generally not in the place of the owners

(as it is hinted in the term "agent" itself — that he is sent away from the sender)

; and also his action is not necessarily connected with the objects of the owners.

Agent means that he does an act, whatever it may be, for the sender.

There is also a difference in content between a hired worker

(and so forth)

and an agent: a hired worker is,

all his work <b>for himself</b>,

in order to receive his wages and to him he lifts his soul³⁰

; on the other hand,

the concept of an agent is,

that the action and deed that he does is

((mainly)

not for himself but)

for the sender³¹.

Therefore,

a hired worker,

since his essence is that he does for himself,

there is a doubt whether his deed can be like the deed of the one who hired him,

considered as if the master of the house did the deed³²

But not so an agent,

although he is not in the place where the sender is,

since however he does it

(primarily)

only for the sender,

the action of the agent is as if the sender did it; or more precisely,

that the deed itself is

attributed to the sender,

i.e.,

that the sender acts through the agent; up to the highest level³³

in "a person's agent is like him" — like him literally.

That not only the action of the agent and his power of action become like that of the sender,

but the agent himself becomes the reality of the sender

that is,

5.

Similar to this one can say is the difference

(in spirituality)

between the service of Israel in their pilgrimage offering being "before the L-rd"

("in place of the owners"),

and their service under his vine and under his fig tree:

In their pilgrimage offering,

was by them "every male shall see the face of the Lord, the L-rd"³⁴

"the face of the L-rd your G-d"³⁵

seeing of G-dliness — "and just as one comes to see, so one comes to be seen"³⁶

— Jews came to see and "absorb" the revelation of G-dliness that is in the Holy Temple³⁷.

This seeing the "ten³⁸

miracles that were performed for our forefathers³⁹

in the Holy Temple" and "place of the Divine Presence,

priests in their service, Levites on their platform, and Israel in their standing"⁴⁰

— is all, as it were, a matter "for its own sake".

They hear and "draw" themselves in with revelation of the Divine Presence

(in the manner of souls in Gan Eden who "enjoy the radiance of the Shechinah"⁴¹).

The going away and coming back each one to his place

(on 7 Marcheshvan),

is surely not in order to see the face of etc.,

so that he should hear and feel G‑dliness

(and moreover this he had in a far higher manner when he was "in the place which the L‑rd your G‑d will choose to cause His name to dwell there",

"before the L‑rd",

in Jerusalem in the Holy Temple),

Only to carry out the intention and mission of the &lt;b&gt;Supernal One&lt;/b&gt; to fulfill Torah and mitzvos,

and in general — לעשות לו ית׳ דירה בתחתונים;

Then specifically at that time does he become a &lt;b&gt;messenger&lt;/b&gt;,

שלוחו של אדם — the Supernal One — כמותו,

„כמותו ממש”&lt;sup&gt;42&lt;/sup&gt;

of, so to speak,

the Supernal One.

6.

Based on this it is understood that the service of the 7th of Marcheshvan, returning from the pilgrimage, is called "Lech Lecha":

The true essence of the matter of going is specifically when one crosses over into a completely new level,

which is incomparably higher than the level where one was previously,

as is known⁴³.

And since earlier,

their ascent l'regel,

their avodah was yirah kol zachur,

<b>their </b>metzius,

that they as creations should see and hear G‑dliness,

it turns out,

that the avodah of "under his vine" etc.,

whose inyan is to carry out the kavanah and ratzon of the <b>Upper One</b>,

is a halichah

incomparable — between a creation and the Creator is incomparable⁴⁴.

And therefore the service of Torah and mitzvos

(to make for Him, blessed be He, a dwelling place in the lower realms),

beginning from the 7th of MarCheshvan,

is connected with "Lech Lecha".

7.

According to all the above, one will also understand the connection to the name of the parshah "Lech Lecha",

where it speaks about the journey of Avraham from outside the Land to the Land of Israel:

Abraham our father,

while still in chutz la'aretz,

publicized G-dliness and brought people to serve the Most High — "the souls which they made in Charan"⁴⁵,

as is related at length in the midrashim of Chazal⁴⁶,

and as the Rambam⁴⁷

explains in detail "and he began to make known to the people that it is not proper to serve anyone except the God of the world, and to Him it is proper to bow down, to offer sacrifices, and to pour libations, so that all the creatures that come [into the world] would recognize Him, etc. And he began to stand and call out in a great voice to the entire world and to make known that there is one God for the entire world, and to Him it is proper to serve, etc."

However, since all this was because he recognized his Creator,

"who grasped the way of truth and understood the line of righteousness <b>from his correct understanding</b>",

it follows that his publicizing of G-dliness was because of <b>his</b> recognition,

acknowledgment of G-dliness,

And "since he recognized and knew, he began to give answers etc." — he went

To make known "that this is not the path of truth that you are walking in."

8.

On

(and further)

this was the <b>command</b> of the Supreme One — "Lech Lecha".

And from then on began for Avraham a new order: he revealed G‑dliness from the aspect of <b>the command of G‑d</b>⁴⁸

-as the agent of the Holy One, blessed be He⁴⁹.

And therefore specifically upon arriving in Eretz Yisrael it is related that "and he called in the name of G‑d"⁵⁰,

although also earlier he publicized G‑dliness in the world,

as above: the Torah relates thereby,

that not

(only)

<b>also</b> in Eretz Yisrael he revealed G‑dliness,

but that

(after the command of G‑d "Lech Lecha")

this was in a completely different manner,

in the manner of Rashi's explanation⁵¹

: "Now He is the G‑d of the heavens and the G‑d of the earth, for I have accustomed Him in the mouths of the creatures,

but when He took me from my father's house, He was the G‑d of the heavens and not the G‑d of the earth,

for the inhabitants of the world did not recognize Him and His name was not accustomed in the land":

Although also in chutz la'aretz Avraham publicized Elokus in the world,

but "the inhabitants of the world did not &lt;b&gt;recognize &lt;/b&gt;him and his name was not &lt;b&gt;accustomed &lt;/b&gt;in the land&lt;sup&gt;52&lt;/sup&gt;

; specifically through "and he called there in the name of Hashem" being in Eretz Yisrael

(after the command "Lech Lecha")

was "&lt;b&gt;I made it accustomed &lt;/b&gt;in the mouth of the creatures"&lt;sup&gt;53&lt;/sup&gt;.

In other words: the publication of Elokus while being in chutz la'aretz,

since it was connected with his recognition,

was in a manner that the world is a separate thing which is nullified to Elokus; but not so the publication after the command "Lech Lecha",

which came from the side of the command of the Creator,

was in a manner of "and he called there&lt;sup&gt;54&lt;/sup&gt;

in the name of Hashem, God of the world"&lt;sup&gt;55&lt;/sup&gt;

(and not "to the world"),

that the world and Elokus are, as it were, one thing&lt;sup&gt;56&lt;/sup&gt;.

9.

This is also what the verse says and it prolongs "Go for yourself from your land and from your birthplace and from your father's house

(to the land that I will show you)

": The emphasis here is not that Abraham should go to &lt;b&gt;Eretz Yisrael&lt;/b&gt;,

but

(the main point)

— he should &lt;b&gt;go out&lt;/b&gt;&lt;sup&gt;57&lt;/sup&gt;

from

(his existence — )

"your land" "your birthplace" and "your father's house"

— as Chassidus interprets this&lt;sup&gt;58&lt;/sup&gt;

: "from your land" — from your desires,

"and from your birthplace" — from your habits

(and character traits),

"and from your father's house" — from your wisdom

(father and wisdom)

— even though by Abraham all this was in holiness and G-dliness,

but nevertheless "from your land and from your birthplace and from your father's house",

&lt;b&gt;his &lt;/b&gt;desires and character traits and intellects

(indeed of holiness,

but a

a holy reality),

"To the land which I will show you": he must go into the land

(service/divine work)

that

(and how)

<b>The Most High</b> points out —

that this brought about an incomparable elevation in Avraham,

that he became a <b>messenger of G‑d</b>,

through which there came about togetherness and connection of the created with the Creator,

which was the preparation for the connection of the upper and lower realms at the Giving of the Torah⁵⁹.

Yud.

This is the lesson that is taken out from the 7th of Marcheshvan that falls out,

as mentioned above,

always in the week of Parshas Lech Lecha — which also during the time of exile this is the time when one goes out from "being occupied with matters of the festival" and one goes

into the weekdays⁶⁰

: each one must know,

that this should not cause him a feeling of sadness, G-d forbid,

but on the contrary,

he must do it with great joy,

knowing that specifically in <b>this </b>service he becomes an agent of the Supreme One — for a person's agent is like himself literally — to carry out the supernal intention of making for Him a dwelling place in the lower realms;

What this will be in a revealed manner literally in the entire world in the true and complete redemption through our righteous Mashiach,

When "the glory of the Lord shall be revealed and all flesh together shall see that the mouth of the Lord has spoken"⁶¹.

(From the sicha of Shabbos Parshas Lech Lecha 5741)