English translation — משיחת ש״פ וירא, כ

Today,

the 20th of Cheshvan,

is the birthday of the Rebbe

(the Rebbe Rashab)

of blessed memory,

and in the language of the Tzemach Tzedek

(the Nasi of his generation)

When calling the name of the birthday celebrant: 'Born 20 Cheshvan 5621,'

which contains two kaf's,

which alludes to Keter Elyon"³.

And it can be said that with the explanation of the connection between them

(from the birthday celebrant with his birth time)

The entirety of Torah is connected to the middle line,

which runs from end to end,

What ascends to

(Pnimiyus)

the crown³ and is drawn into the sefirah of Malchus,

down to the lowest level⁴.

And in simple letters: Torah is "His wisdom and will of the Holy One, blessed be He"⁵

(And "the Supreme will, blessed be He, is referred to and called by the sages of truth by the name Keter Elyon"⁶)

And from the high level is "Torah descended from its place of honor, which is His will and wisdom, blessed be He, and...

29 Marcheshvan 5747

The Torah and the Holy One, blessed be He, are entirely one, as it were,

And from there, it traveled and descended in the secret of the levels, from level to level, in the chain of worlds, until it became clothed in physical things and matters of this world, as it were,⁵,

And just as the Torah is below, it stands with all the strength as it is above

(extending from one end to the other)

and shows Jews how they should conduct themselves in their affairs

(the air of the physical)

in accordance with the will of the Holy One, blessed be He.

And therefore, Torah is

(Oraita)

the "average connector" that unites Yisrael and Kudesha Berich Hu⁷

(for example, like Keter

(Ratzon)

is the average between one level and the second level)

And in the Torah itself, the continuation is from

(The inner dimension of)

Keter of the Torah — there is no inner dimension of the Torah,

"In the hidden occupation, and the inner dimension of the Torah illuminates in this the essence in a more revealed way, as it were"⁹.

And all the more so how the inner dimension of the Torah was revealed in Chassidus³,

Beginning of—

Chapter headings from the history of K"? Admor Sohorsh'v n*e in the introduction to Chinuch LeNaar p. 8.

Empty through the Baal Shem Tov's thunder — in the manner of.

Your springs will spread outward*¹⁴,

And further — through the teachings of Chabad Chassidus, which was founded by the Alter Rebbe,

And in particular,

to St. Petersburg\",

which the world had begun,

The main point of 'יפוצו¹² מעינותיך חוצה'¹⁵ — because Chabad Chassidus brings out the teachings

(the Baal Shem Tov•')

from the inner dimension of the Torah with understanding and comprehension of Chochmah, Binah, Daas\",

in a manner of,

They will be sustained\"•׳ from Me,

until then that one can understand the intellect and reality of נה׳ב,

and from his portion in the world,

and to nullify them for holiness.

When one can light that the wellsprings of the Baal Shem Tov should arrive in,

outside\" literally.

And therefore it is specifically through this

(The clothing of the inner dimensions of the Torah in comprehension, see the Alter Rebbe)

becomes,

draws the very essence of the Torah's inner dimension"¹⁴,

and because the,

descent and degradation• of clothing one's Chassidus in intellect is drawn from a higher power²⁰,

and moreover: the end of deed is first in thought,

the intention above in His essence, may He be blessed, is that Torah and G‑dliness should come down specifically to the lowest level,

until in,

the outside" — reversal of nature

And one could say that in this came a novel insight and a principal stage regarding the birthday person,

the Rebbe n''e — both in his Chassidic teachings,

and in his activities of spreading the wellsprings outward:

Sefer HaSichos - 5747

In Chassidus: In the discourses of the birthday person one sees that the matters of Chassidus are with a more extensive explanation and with more intellectual understanding and comprehension,

than they are

(openly)

In the discourses of our previous Rebbeim¹⁵.

And as is known the saying of the early Chassidim*² that the Rebbe n''e is "the Rambam of Chassidus",

because the fundamentals in his Chassidic discourses,

are an established and orderly halacha with the entire explanation of the matter,

each matter in its proper place.

a spring from the sea of wisdom,

a complete tractate".

And since the Rebbe, of blessed memory, brought down the teachings of Chassidus more into understanding and comprehension,

this gives the ability to reach even further into "the outside,"

and consequently, it proves that this derives from an even higher level in "the essential inner dimension of the Torah."

And moreover, primarily: the Rebbe, of blessed memory, founded the Tomchei Temimim yeshiva.

And through this, he carried out the intent of "your springs will spread outward" by the Baal Shem Tov and the Alter Rebbe and our later Rebbeim — that it should emerge in the actual study of Torah,

and permeate the world of Torah

(Torah scholars and people of Torah)

And in a manner of permanence and settlement — which was accomplished primarily

(beginning)

through the establishment of Yeshivas Tomchei Tmimim,

a yeshivah for students,

with the intention to attract students from all corners of the earth,

where Torah is taught,

the revealed aspect of Torah and the teachings of Chassidus,

in the manner of a "yeshivah",

with consistency and settlement\

and like one Torah,

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Sefer HaSichos - 5747

below below

("cutting" literally)

Through the Rebbe nishmaso eden is the connection of Atik and Arich: this is drawn down.

(not only from the aspect of Arich,

externality of the crown,

that relates to the order of the chain,

but)

from the aspect of Atik,

innerness of the crown⁴⁴,

That is completely above the order of causation,

But this is drawn down in the aspect of Arich,

a source for the order of causation,

And through this — in every order of causation.

And the Yom Kippur

(Keter)

In the year of Keter is in the month of Marcheshvan — which is called "Yerach Bul"⁴³ because of the rain that falls in this month⁴⁶,

which the falling of rains is connected with the work of teshuvah²² — its concept from the teachings of Chassidus•⁴,

To transform even the lowest of the low through the work of teshuvah.

And we should add,

that the birthday was in the year Charkha,

"Ketera" in the Aramaic language

(not in the year Tarakh,

the letters Keter in the Holy Language)

And the language of the Tzemach Tzedek: "Keter Ila'ah"

(not "Keter Elyon")

— because the content of the birthday celebrant's service was the drawing down of the aspect of Keter

(Toras HaChassidus)

in the translation language

(Keter)

from the seventy languages of the nations of the world,

In order to clarify the seventy languages of the nation of separation in the worlds of Beriah, Yetzirah, and Asiyah,

which is "outside" relative to the World of Atzilus,

the Holy World

(the Holy Tongue)

Ohr HaTorah, Bereishis 19,

1 and onward.

The month of Tarn*D.

Sichah of 20th Menachem Av 5746)

From this we also have a lesson for the 20th of Cheshvan each and every year:

On a person’s birthday, “his mazal is dominant.”²⁵

All the more so regarding a Nasi of the generation,

of whom it is said “the Nasi is everything,”⁵²

and he is

("Nasi" from the term)

lifts

(lifts up)

the whole,

all the people of the generation — it is then understood that on the birthday of a Nasi,

when "his mazal prevails"

(not only his understanding and comprehension — for what does it teach us,

but also "his mazal,"

the aspect of Keter in it,⁵³,

and from Keter it is drawn into all the powers)

it opens a strengthening in his mazal and in all the powers of each and every one of the people of his generation,

and through him who fills his place, His Holyness my father-in-law, the Rebbe, the Nasi of our generation — there is drawn into all the people of our generation a strengthening in their mazal,

the aspect of Keter,

and in all the powers.

Then, on the 20th of Cheshvan every year, each one has a special strengthening in the powers to do the work of the birthday person,

which he transmitted to all the people of his generation,

and through his son

Shabbos Parshas Vayeira,

20 MarCheshvan

his successor — to all the people of our generation — the general matter of the spreading of the wellsprings outward,

the extension of Keter

(Pnimiyus HaTorah)

downwards, downwards,

there is no,

outside" literally,

until there is no translation

(,

Kesser"א)

In seventy languages.

And on the contrary: each and every year, it becomes,

there comes to it an additional elevation and strengthening,

because,

we ascend in holiness"⁵⁴,

and especially when each and every year there is drawn down,

a new light⁵⁵ that has not yet shone since the days of the world, such a supernal light"⁵⁶.

And how much more so from generation to generation.

(Generation also from the word 'row'⁵⁷,

and includes several years)

What is incomparably more than the ascent from year to year.

And especially on the 25th of Cheshvan this year,

Which is: a)

a Shemittah year,

On the day of praise⁵ — and also in this the above-mentioned point is emphasized — the revelation of the teachings of Chassidus

(Kesser of the Torah)

below, below.

And the explanation of the matter:

The content of the year of Shemittah is similar to the content of the day of Shabbos³³:

So in the shemittah year

(similar to how on the Shabbos day)

A Jew stands higher above the world — he does not engage in the ordinary physical activities of daily life

(in other years)

Which emphasizes his connection with the Above — both from the fact that he does not have the disturbances of the worries of livelihood in this physical world,

and he relies on the Above⁶⁴,

and also from the fact that he utilizes the free time and energies for increase in the service of G‑d,

Study

Sefer HaSichos - 5747

The Torah and the service of prayer.

And as Rashi explains regarding the sabbatical year: "that the entire year, which is idle from working the land, be prepared for His service."

That even the farmers, when they rest in that year, will be aroused to seek G‑d.

And — in such a manner of exertion in Torah study, like: just as in the six years there was "the labor of your hands"**,

"By the sweat of your brow you shall eat bread" — he uses it up.

(In the Sabbatical year)

This power of exertion in Torah study and service of G‑d.

Including and especially in the study of the inner dimension of the Torah — the aspect of "Shabbos within the Torah"

(which is the neshamah⁴⁸ of the revealed part of the Torah, which deals with the clarifications of good and evil, etc.”)

Along with this, it is not the simple meaning that then there is a lack of livelihood and influences in this physical world

(that one receives in the six years through working the land)

Only as a full verse⁷⁰ "And I will command My blessing for you in the sixth year, and it shall produce the crop for three years"¹.

Then in the six years he receives the blessing of sustenance through toil in working the land,

And in the seventh year he receives the blessing of sustenance through toil in Torah study and the service of prayer etc.

Based on this, it is understood,

that the aforementioned content of the birthday of the Rebbe, may his memory be blessed, on the 2nd of Cheshvan of the year

Alternatively:

The Sabbath day has two aspects: a)

the seventh day,

the honor and conclusion and completion of the seven days of creation³⁸.

the elevation of all seven days above

Parshas Vayeira,

20th of Marcheshvan

The time.

Therefore one then begins counting time anew: "Today is day one.³⁹.

And in the sefirot: a)

Sefirah of Malchus

(Conclusion and completion of the seven middos)

Sefirah of Kesser

beyond time and the order of times

And in the Sefirah of Keter itself — the aspect of Atik,

which is entirely removed and separate from time

(Mash'ab Arid still has some connection with the order of times)

And it can be said that in this manner the year of Shemittah has within itself

("Shabbat La",

Shabbos of the years)

Both aspects: a)

the seventh year,

a) the continuation and conclusion and completion of the six years — the aspect of Malchus.

the elevation of the seven years above time

(Therefore one begins thereafter a new count of seven years)

— the aspect of Kesser.

It turns out that in the year of Shemittah is.

Here the connection of both the above matters in the service of the birthday person — the drawing down of the perfection of the Keter

(that is above the world)

into Malchut,

and into the seven years of Seder Bereshit

(world)

As known*⁴⁰ that the root of Malchut is from Keter,

And Keter is drawn specifically into Malchut

(Their ends are interwoven with their beginnings and their beginnings with their ends⁴¹)

The end of action is in thought at first.

And it should be added,

Since the birthday is close to the beginning of the shemitah year

(20th of Cheshvan)

— according to the explanation of Chassidus that "the end of action is in thought at first",

Then "the end

It is therefore understood

that in all the festivals,

including the 20th of Cheshvan in this year — a Shemittah year

(and also on Shabbat)

— there is an ascent and strengthening with greater intensity and might of the "his mazal prevails" of the birthday person — the drawing down and dissemination of the inner dimensions of Torah

(Keter)

further downward,

there is no actual "crossing*.

and the deed is the main thing"⁴²

(The end of action is first in thought)

Standing on the 2nd of Cheshvan,

the birthday of the Rebbe of righteous memory,

And on the Sabbath day and in the Sabbatical year — each person has a special strengthening of the powers to engage in the service of the birthday celebrant,

Because as he gave over to all the people of his generation,

And through his son who fills his place — to all the people of our generation — the general matter of spreading the wellsprings outward,

drawing down the crown

(inner dimensions of the Torah)

downward, downward,

into the literal "outside",

even into translation

("Keter"*)

"In seventy languages*.

And simply: addition in Torah study through exertion,

including and especially exertion in the study of Chassidus,

including — the Chassidic discourses of the one whose birthday it is,

as his well-known saying, "The writings I leave to you*,"

Sefer HaSichos - 5747

And from this may there be drawn into exertion in the study of the revealed,

And — in studying both together

(the revealed and Chassidus)

And in a manner that the intellect of the Nefesh HaBehamis also understands

("translation* for,

outside" within the person himself)

And greater is study that brings to action²• — from the study of Torah

("the writings*)

"Know the G-d of your father"

should be drawn into action,

"the external aspect of man,

"and serve Him with a whole heart*⁸³,

love and awe,

from which one is drawn into all the mitzvos — an increase in the fulfillment of the mitzvos with hiddur.

Including and especially in the action and work in 'outside*' of this physical world — to 'inscribe oneself' in 'all who go out to the war of the House of David',

to do in spreading Judaism and Torah,

and spreading the wellsprings — outward,

until into the outside that has no outside beyond it,

including by translating Chassidus to each one in letters

(and languages)

that are appropriate according to his understanding and comprehension.

and especially through the increase in the manner of spreading the wellsprings outward which has been added in our generation,

and especially in recent times•• — through a)

establishing

(or expanding)

a "Beit Chabad* in every place,

a house of Torah, prayer, and charity,

and b)

"Make for yourself a rav⁵:"

The essence of a "Beit Chabad* is — spreading the wellsprings outward in a manner of permanence and settlement.

(House)

And the "Beis Chabad*

In every place it illuminates — from it goes out light — the entire neighborhood and city

("outside*)

With the light of Torah, also with the light of the Torah of Chassidus Chabad,

And in a manner that this affects the conduct in actual deed".

In the manner and example of the founding of Tomchei Temimim yeshiva — study of Chassidus and spreading the wellsprings outward in a manner of permanence and settlement,

And from it light emerges to the entire surroundings.

The inner meaning of "make for yourself a rav*" is — to determine for oneself a rav with whom he can settle his mind and ask for advice, etc.

(and does so in practice — and this is the main thing)

Regarding his study of Torah,

including the study of the inner dimension of Torah,

and service of G‑d,

including — the spreading forth of the wellsprings outward.

Which this further strengthens the service and action and effort in the study of Chassidus and Nigleh,

And in spreading the wellsprings outward.

Yud.

And we shall add a hint to these two matters in our portion:

"And he planted an eshel — an inn for lodging" — in Be'er Sheva, and there he called in the name of the L-rd, G-d of the world."

"Through that eshel, the name of the Holy One, blessed be He, was called G-d of the entire world,

after they ate and drank, he said to them: Bless the One of whose [food] you have eaten."'"

And this is the concept of a.

Beit Chabad": a hotel for lodging,

where any Jew can enter and stay overnight and receive something to eat and drink"

(and etc.)

Parshas Vayeira,

20 MarCheshvan

and 7

learn Chumash,

To pray, to give charity, and so forth.

And David this,

Eshel" wert",

And he called there in the name of Hashem, G-d of the world•⁴⁶.

And Lot sat at the gate of Sodom"⁴⁷,

and Rashi explains:

It is written 'he sat',

That day they appointed him a judge over them."

Then even the men of Sodom,

Who were,

Evil and sinful before G‑d exceedingly,

Found it necessary to appoint over themselves a judge —,

Make for yourself a rav",

and they understood on their own that the judge must be not similar to them but a relative of Avraham,

all the more so when it speaks about

(lehavdil)

Jews and after the giving of the Torah!

The aforementioned study

(from the birthday person)

In a broader sense:

It is well known and famous the great effort in the matter of education of the birthday celebrant,

And similarly from his son, the successor, His Holyness my father-in-law, the Rebbe.

Thus, not looking at the most essential and most vital matters that they did,

They had a special effort in the matter of education.

And one can say that in general

(in the broad sense)

Is this connected with the expansion in the dissemination of Judaism and the spreading of the wellsprings outward which came about through the Rebbe

Mare

(10,

Teʿa)

an inn to lodge*.

And* thus it should be said at the end of Rashi's words there.

Lodging■ in the place.

Levi".

And see Likkutei Sichos, Vol. 15, p. 501.

And see there*.

Sefer HaSichos - 5747

And simply — through establishing

(that is, he expands his)

educational institutions in every place,

where Jewish children can receive a proper education and an education in holiness,

and such institutions that will have the ability to take in and attract as many more Jewish children,

So that in the shmat

(from the educational institution)

there should be no delay on the part of the institution in accepting and educating all the Jewish children who live there

(And the only effort that needs to be made is — to remove the impediment on the part of the parents' lack of knowledge, etc.)

And similarly, educational institutions for older ones — by establishing Chabad houses in every place,

whose purpose is to educate the Jews in that place

(as above, sec. 10)

In this itself comes to the directive of the Rebbe Maharash

(the father of the birthday person)

— "From the outset, across"⁴⁸.

Since the establishment of educational institutions,

Chabad houses and the like is connected with financial expenses

(and exertion and time etc.)

— it could be a kasheh,

that when one does not have the cash money,

one will not establish the institution.

And on this there is the directive — that one must conduct oneself in this matter in a manner of "l'chatchila ariber"

(but of course — a conduct of the world of Tikkun")

not to delay the establishment of an educational institution

Then that is a question of pikuach nefesh

(in spirituality)

— which overrides the entire Torah, י״י.

Accordingly, it is understood,

that when we⁴⁹ have

no choice,

and one must choose one of the two possibilities

(Immediately establishing the institution,

or waiting until one has money)

— there is no doubt whatsoever that primarily it must be "To me your soul"¹⁰²,

saving lives,

and only afterward comes the means to pay the expenses.

All the more so in our generation,

when the opposing side is constantly seeking every opportunity to snatch, G‑d forbid, Jewish children

(or adults)

With all kinds of falseness,

Until even tearing children away from their parents etc.,

!As it was regarding the children of Teheran and the children of Yemen, may G-d have mercy,

And to this day, one has not clarified their names and the places where they have arrived]

Is even more strongly relevant to mesiras nefesh on the side of holiness in the matter of education,

To draw in as many Jewish children as possible into educational institutions of proper education and on the holy mountain,

And not to push this off even for one moment

(because of money or the like)

Therefore, now there is even more of a necessity, responsibility, and merit for each and every one — to do everything that depends on him in the area of education, without stopping due to any obstacles — each according to his capabilities:

Those who have influence and power regarding the establishment of an educational institution,

the administration of institutions,

supporters of institutions and the like —

Sefer HaSichos - 5747

And one should add the connection of the matter of education

(his special service of the birthday person)

with the matter of shemittah

(and as an example, the service of the birthday person,

as above, sec. 6-7)

One of the greatest difficulties of the shemittah year is the leap and change of habit from one extreme to the other — or after the habit and statute of.

Six years you shall sow your field, etc."*⁵¹

(Twice three plus [something] is a chazakah⁵²)

must immediately

(not slowly)

be.

And in the seventh year there shall be a sabbath of rest for the land, etc."*⁵³,

during a full year⁵⁴.

What is the content of Chassidus in particular — the service of changing one's nature and habits.

(Which then is called an 'Oved Elokim'')

changing the nature of his character traits⁵⁵ — and in this there is added a novelty through the Baal HaYom HaHuledes,

as discussed at length above.

And according to this, the connection to education is understood: The entire subject of education is — in order to change his nature and habits: a child naturally does as he pleases,

without any restrictions.

And in the language of Scripture — 'the inclination of man's heart is evil from his youth'⁵⁶.

Therefore, one must educate him — in order to limit and change the nature of habit.

Sefer HaSichos - 5747