English translation — משיחות ש״פ וישב, מבה״ח טבת, א׳ דחנובה ה׳תשמ״ז

(a)

(b)

of the shemittah year,

Bless the month,

the Shabbos after 19 Kislev,

Shabbos Chanukah,

and in this itself —

First day of Chanukah.

And behold,

In all these matters, the unity of Israel is emphasized

(as follows)

However,

In our matter, which is new and not frequent

(for the most part — once a year,

This year — two times)

of this day,

praise of Chanukah,

that its determination this year on the first day of Chanukah — there is an additional and main emphasis on the matter of unity,

as follows.

Explanation of the emphasis of unity of Israel — in the aforementioned matters:

In the essence of the matter of the year — "And Moshe gathered,"

"Make for yourself large assemblies.

So that future generations will learn from you to gather assemblies every Shabbos"².

And additionally,

Since "the awe of Shabbos" causes that even an ignoramus does not lie,

and one can rely on him when he says that his fruits are properly tithed

(even though on weekdays,

including Friday evening and Saturday night,

his doubtful produce)

it follows,

that on the Shabbat day the unity of the Torah scholar and the ignoramus — two opposite types,

from one extreme to the other entirely — that even a Torah.

can eat at the table of an ignoramus,

That is,

Unity in matters of eating and drinking,

That become blood and flesh like his flesh,

And even influence the attributes of the soul⁴.

The unity of the Shabbos day is more emphasized in the shemittah year,

That is entirely

(even its weekdays)

A sabbath unto Hashem⁵ — since they do not engage in the work of the field and vineyard,

Then the division between a person and his fellow, connected with the distribution of the field and vineyard individually, is nullified.

His special portion in the land, etc.,

And to such an extent,

That this is the preparation for "Gather⁶ the people, the men, the women, and the children,"

"At the end of⁷ seven years, during the appointed time of the Shemittah year"⁸.

On Shabbat Mevarchim HaChodesh — as established by my revered father-in-law, the Rebbe, to set the day of Shabbat Mevarchim HaChodesh as a day of farbrengen,

And the essence of a farbrengen is — love of Israel and unity of Israel,

as the words of our master, the Alter Rebbe, concerning the 'note that descended from heaven, etc.' in explaining the great virtue of a Chassidic farbrengen.

And one may add,

that this matter is also emphasized "in the name that they shall call him" according to the custom

Shas Vayeishev,

from Beis HaChayim, Teves,

1 Vezmana

65 and

Israel

("Torah it is'*'")

— "Farbrengen",

from the verse² 'Will two walk together unless they have met?',

namely,

that despite being "two",

the matter of unity is accomplished among them,

in a manner of "together".

From the language and letters of yachid,

not just "Echad",

but also "Yachid"³.

On the Shabbat following Yud-Tes Kislev — in which the elevation and perfection were achieved

("Vayechulu"

from the language of completion,

and also from the language of delight⁵)

The matters of Yud Tes Kislev,

"Chag HaChagim"⁶,

And the essence of Yud Tes Kislev is — the revelation of the hidden and the inner dimension of the Torah up to the boundaries of intellect,

"Yitparnesun"⁷,

in a manner of understanding and comprehension in the Chabad of the soul,

which,

this matter must necessarily be drawn from the most elevated place

(and it can be said — up to beyond the categories of concealment and revelation — the Essence)

In the Torah,

the level of yechidah⁶,

which arouses and reveals the essence of Israel,

the level of yechidah of the soul,

which is above division,

with all Jews equally,

the humble of unity".

When Shabbos Chanukah — for Chanukah is connected with the dedication of the altar and the dedication of the Temple"²,

when many of Israel gather together to rejoice on this Chanukah

(all the more so and a fortiori from making a feast and celebration at the dedication of a private home of each and every Jew²)

and especially according to the opinions²² that during the days of Chanukah one should conduct oneself with celebration and feasting

(as discussed at length last year²³)

and behold, the general concept of feast and celebration does not apply

(so much)

individually,

but rather,

together with several Jews²⁶,

in a manner of unity.

And in addition to this,

there is a special emphasis on the subject of unity — on the first day of Chanukah,

And particularly that it falls this year on Shabbat:

In the Torah reading of the first day of Chanukah²⁵ they read

Padeh — Berachot 8,

Rash*a)

Ahavat Yisrael and Achdut Yisrael.

Sefer HaSichos - 5747

Regarding the beginning of the matter of the dedication of the altar and the Mishkan²⁶ through the offerings of the princes — "And the princes brought the dedication of the altar on the day it was anointed, and the princes brought their offering before the altar"²⁷,

That they are all equal in one counsel²⁸.

And the offering of all of them was equal.

And no one among them offered more than his fellow.

As if they all offered on the first day"²⁹.

And thus,

That in the Krias HaTorah of this day, the unity of Israel is emphasized — and also in the matters of service in which they are different from each other.

And in the introduction:

In the unity of Israel — two matters:

From the aspect of the essence of the soul,

which is equal among all of Israel,

etc.,

that there is no novelty in the matter of unity.

Also from the aspect of actual work in revealed powers,

which,

in this humble one there is a division into details,

And despite this,

the unity is made into a cycle.

And for example³:

in the Haftorah of this Shabbat

(the first Shabbos of Chanukah)

It is said³ "I saw, and behold a Menorah of gold entirely,"

Which refers to the entirety of N'shei Yisroel

("For the soul is called a candle,

as it is written³² "The candle of G-d is the soul"

(That through this "He calls to the Menorah to come to Him,

so to speak,

like a person who calls his friend to come to him,

and when a small child calls to his father to come to him, etc.

(Tanya, Sefer•!)

man,

and the collective of N'shei is called a Menorah")

"from the greatest of the righteous to those of lesser worth",

that all are in the manner of \"a golden menorah\",

to the unique,

to fulfill that which is written³³ \"You are altogether beautiful, my love\"³⁴.

And more specifically — \"from its base to its flower, it is hammered out\"³³,

its base is the lower leg

(\"the lower levels\")

and its flower is the upper flowers

("Superior aspects",

"The great tzaddikim called 'pricha' because their Torah and prayer ascended on high")

All as one called 'megurah'.

And in the manner of 'mikshe',

"That there must be complete unity with each other.

The thigh with the flowers,

that each one considers himself as a level of 'thigh',

and to his fellow as a level of 'flower',

and his fellow the opposite,

in the pattern of the Menorah which, by means of the hammer that strikes it,

what is above becomes below and what is below becomes above,

and everything becomes intermingled,

upper in lower and lower in upper,

for all of Israel are guarantors one for another,

That is,

they are intermingled with each other,

for you are called man,

like a person who has a head and a leg,

and the head receives vitality also from the leg that it needs,

so all of Israel together are called one person,

one stature."

However,

Along with this,

The menorah has seven lamps,

which are seven distinct levels in serving G‑d³⁶,

namely,

that regarding serving G‑d, the collective of Israel is divided

("a completely golden menorah")

into seven categories,

seven types of service.

And more specifically — they are divided into twelve types,

corresponding to the twelve tribes,

which,

each and every tribe ascends on its path,

as it is brought in the Midrash³⁷ regarding the offerings of the princes,

Shabbat Parshat Vayeishev,

from the new month of Tevet,

first day of Chanukah

67ו

"Although they all brought an equal sacrifice,

"Each and every one brought according to his own mind",

special intentions, etc.,

according to the unique aspect of the tribe

(as the child and specifies the various intentions of the details of the sacrifices)

•⁵.

And based on this, the novelty in the matter of unity in the offerings of the princes is understood — that even in the matters of service in which division is emphasized,

(into 7 types,

and more specifically)

into 12 types,

m*m,

all unite together.

And behold,

In the unity of the twelve princes on the first day of the dedication of the altar — several details:

The very fact that they were all equal in one counsel,

with one desire and one intention,

"as one person with one heart,"

to volunteer those offerings for the dedication of the altar.

Moreover,

Rather, there was a need for the command: "One prince per day, one prince per day shall bring their offering for the dedication of the altar"⁴,

For,

were it not for this specific command,

it would seem⁴ that they would offer

their offerings

[in addition to bringing the wagons and the cattle⁴²,

"And they brought their offering before the L‑rd: six covered wagons and twelve oxen, a wagon for each two princes⁴² and an ox for each one; and they presented them before the Tabernacle"⁴⁴]

on one day.

Also the commandment regarding the division of 'one prince per day, etc.' — was on the first day⁴⁵,

the day on which they united in one counsel.

And moreover — even the actual division

(not only the commandment regarding the division)

began already on the first day

("And the one who presented his offering on the first day was Nachshon ben Aminadav of the tribe of Judah")

in a situation and state that 'all the tribes are equal and beloved all before the Holy One, blessed be He,'

And beyond this — that Scripture considers them as if they all brought offerings on the first day,

to fulfill what is stated, "You are entirely beautiful, my beloved"⁴.

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Sefer HaSichos - 5747

That is: In the command of "one prince per day etc." — two extremes: on one hand — emphasis on the matter of division,

and on the other hand — the time of the command is on the first day,

in which they all became united.

And these two extremes are also in the actual offering: on one hand — on the first day one prince brought an offering,

A matter of division,

And on the other hand —

(in his offering⁴⁷)

"as if they all offered on the first day"⁴⁸.

And the explanation of the matter:

Unity — is drawn from a most elevated place,

simplicity that is above division,

That the unity is emphasized also on the last day,

on which we read the total of the offerings of the princes together,

in a manner that the individual offering of each prince is not distinguishable.

And it can be said,

that the innovation in the unity of the first day relative to the unity of the last day — that the unity before division,

to the point and similar to the superiority of 'Yachid' over 'Echad',

is drawn and penetrates into the division into details,

as follows in the text.

Therefore,

There is no division into details there, etc.

However,

The ultimate intention is that this elevated concept should be drawn down specifically into division into details,

that is,

that even in the matter of division into details, the simplicity that is above division should be evident,

so,

that every individual detail becomes permeated with the essential point that is above division.

And this matter is expressed in the connection of the two aforementioned extremes.

(The division of "one prince per day, etc." together with that "as if they all offered on the first day")

— to instruct and emphasize that one should not be satisfied with the matter of unity,

the essential point that is above division,

rather,

one must draw this down also into the division into details,

and in a manner that each and every detail becomes permeated with the essential point that is above division.

An example of this — in the private service of every Jew:

Our sages said⁴: "The child.

in his mother's womb.

A candle is lit over his head.

And they teach him the entire Torah.

And when he comes into the world, an angel comes and strikes him on his mouth and causes him to forget the entire Torah."

And it is explained in Chassidus⁵⁰,

"That the illumination of the Torah that shone a great and immense light in his soul before it was completely clothed in the material body,

It is that which gives strength and power, so that the light of the Torah shines in him after he has been clothed in the material body.

From the impression that remains after the forgetting."

And the point in this:

The Torah — it is the wisdom and will of the Holy One, blessed be He.

And from the greatness of the wondrousness of its loftiness,

it is not possible that the lower man could grasp it

End of Niddah 30,

Shabbat Parshat Vayeishev,

from the Ben HaChodesh Tevet,

first of Chanukah

in his mind,

but if,

after the empowerment from the study of the Torah that he learned before his soul was completely garbed in the physical body.

And behold,

the study before the descent of the soul to be garbed in the body is in ultimate elevation "the entire Torah*⁵¹,

in the manner and likeness of the matter of Matan Torah,

in which the entire Torah was given,

as it is known that all matters of the Torah,

Even what an old student will innovate in the future⁵²,

are included in the Ten Commandments⁵⁵,

until the inclusion of all the Ten Commandments in the first utterance,

and the first utterance — in the first word,

and the first word — in the first letter,

the letter Alef

(with the vowel Kamatz)

of the word “Anochi”*.

However,

the ultimate intention is — that this principle

(the alef of "Anochi")

that is above divisions, etc.,

will come in a manner of division into details and sub-details, etc.,

the study of all matters of the Torah in a manner of understanding and comprehension,

Rather,

that all the details must be permeated with the general and essential point that is above division — the alef of "Anochi".

And even to the extent that,

that even a child who begins to learn letters and vowel points,

"Kamatz aleph aleph*

(and moreover: even a one-day-old infant to whom they sing "Kamatz aleph aleph" as a "lullaby")

— this is connected with the aleph with the kamatz vowel

("Kamatz aleph aleph")

of "Anochi"

(as stated by the holy, my father-in-law, the Rebbe⁵⁴)

That is,

that the alef of 'Anochi'"

the greatest principle in the Torah,

and to the essence of the Torah, which is beyond division — extends to the smallest detail of Torah study,

in a child who begins to learn the letters and vowels,

or even just hearing them.

And from this it is understood also regarding the entire Jewish people — that the unity of Israel,

From the aspect of the essential point which is above their division into details,

must descend and penetrate into all the particular matters of service as they come in a manner of division,

so that they too will be permeated with the essential point.

An explanation of these matters in relation to actual service — in connection and relevance to the days of Chanukah

(Shabbos Chanukah)

and Yud-Tes Kislev

(Sunday of this Shabbos)

And to preface — the connection and relevance of Yud-Tes Kislev to Chanukah:

The completeness of the redemption of our Rebbe the Elder on Yud-Tes Kislev

(in a manner that he returned to his health⁵⁵)

took place during the days of Chanukah — for on the third day of Chanukah he returned from Petersburg to Vimvetsk⁵⁶.

And their connection in the content of the matters: on Yud-Tes Kislev began the main aspect of "Your wellsprings will spread outward"⁵⁷,

namely,

that the wellsprings of the innermost dimension of the Torah come in a manner of dissemination even in the external place.

And this is also the content of the concept of Chanukah — which was established over the miracle of the oil,

which refers to the secrets of the Torah⁵⁸,

And the "oil"

(wellsprings)

must illuminate "at the entrance of his house from outside"⁵⁸

(unlike the candles of the Temple which neces-

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Sefer HaSichos - 5747

that being inside specifically,

but specifically in "outside")

and in the manner of "increases and goes"⁵⁹

(for not like the lamps of the Temple which must always be the same number,

seven lamps)

that this is the content of the matter of dissemination,

that it does not remain in its place,

but goes and spreads like a sponge.

And behold,

"shemen"

(the innermost aspect of the Torah)

is the point of the essence

("essence")

Double thing,

That is,

In the aspect of the essence that is above division into details,

Therefore,

It is found in every thing,

Because the self is found in everything⁶.

An example of this — in halachah: oil — does not mix with other liquids⁶²,

And on the other hand — it permeates everything⁶.

And this is the content of the matter of 19 Kislev⁶⁴ and Chanukah — that the pnimiyus of the Torah,

the aspect of the oil of the Torah,

the essence

(yechidah)

of the Torah, which is beyond division into particulars,

must descend and penetrate below,

into all the particulars and details of details,

until actual deed,

"the main thing is the deed"⁶⁵,

in a manner that even the lowest detail,

"outside" that there is no outside of it,

must be permeated with the revelation of the teachings of Chassidus.

And all this — both regarding his own service,

in relation to the "outside" within him,

from the essence of the soul to the internal powers,

intellect and emotions,

down to the garments of thought, speech, and action,

down to the most lowly detail⁶⁶; and this is in regard to his work in spreading the wellsprings outward in its literal sense,

in every place and level,

down to the lowest level,

a lowliness beneath which there is no lower.

And this matter is emphasized most strongly on this Shabbat,

the Shabbat following Yud-Tes Kislev that falls on the first day of Chanukah — as mentioned,

that in the reading of the Torah on the first day of Chanukah, the concept of unity is emphasized.

(From the perspective of the essence that is above division.)

On the one hand,

and its extension in strips etc.,

on the other hand,

as above at length.

And more specifically — it must be said,

that the distinction between the two matters mentioned above

(the essence that is above division,

and its extension into details)

is expressed in the distinction between 19 Kislev and Chanukah in the fixed calendar of this year — that 19 Kislev falls on Sunday,

and the first day of Chanukah on Shabbat:

The significance of Sunday is — "one day"⁶,

that "the Holy One, blessed be He, was alone in His world"⁶⁸,

that is,

That there is still a reality of created beings

(And all the more so that there is nothing undesirable,

like "disagreement",

which was created on the second day⁶⁹)

but rather,

"Hashem is alone in His world*.

And the concept of the Shabbos day is — "And the heavens and the earth and all their hosts were completed"⁴,

That is,

Shabbos Parshas Mishpatim,

Mevarchim Chodesh Teves,

first [day] of Chanukah

Rado

that already exists all of creation in all its details and minute details,

but,

in the ultimate elevation, in the manner of "Vayechulu"

until the matter of pleasure¹⁵.

And "their beginning is embedded in their end and their end in their beginning"⁷⁰,

that is,

that the first day,

one day

("their beginning")

and the Shabbat day

("their end")

are connected to each other,

and moreover — "the end of the deed is in the initial thought",

that is,

that the matter of the deed

(their end)

and in the deed itself, "the end of the deed"

(After the completion of Asiyah)

— is interlocked and rooted in the aspect of thought

(their beginning)

And in thought itself — "first thought",

"Beginning" that is before and above the aspect of thought³.

And concerning our matter — 19 Kislev

(on Sunday)

And the first day of Chanukah

(on Shabbos)

On Yud-Tes Kislev is emphasized

(primarily)

the essential aspect of Pnimiyus HaTorah,

the aspect of Yechidah — as emphasized in its establishment on Sunday,

"Yom Echad"

"Hashem is unique in His world";

And on Chanukah it is emphasized

(mainly)

the revelation of the "oil" to illuminate "at the entrance of his house from the outside,"

i.e.,

that it penetrates all the details and minutiae,

down to the lowest detail — as emphasized by its establishment on the day of Shabbat,

that there are all the details of creation,

as they are in the ultimate elevation

("and they will be consumed")

since a revelation of G-dliness penetrates them.

The lesson from all the above — regarding actual deed:

since the days of Chanukah

(including — the elevation and perfection of 19 Kislev in them in the manner of "Vayechulu")

are connected to the matter of the "oil",

The most refined of the refined in Torah — the "kluginker" can argue that in these days

(in particular)

his entire essence should be only in the study of Chassidus,

to seclude himself within his four cubits and delve into the teachings of Chassidus,

and at most

(by virtue of the command "Love your fellow as yourself")

— to hold a farbrengen in which deep matters of Chassidus will be discussed.

On this comes the directive from what was said above — that the matter of the 'oil',

the p'nimiyus haTorah,

the essential point that is above division,

must be drawn down also into details and details of details,

until the 'end of action',

in a manner that every single detail becomes permeated with the p'nimiyus haTorah.

And in simple letters — not only to 'make a commotion' about the spreading of the wellsprings outward,

but,

To fulfill the mission of the president of our generation in spreading the wellsprings outward in actual deed, literally,

Until the "end of action",

That is,

To go to the place of the "outside",

To the outside from which there is no further outside,

And to bring there the "wellsprings" and that they be in a manner of spreading,

Starting with spreading Torah and Judaism in its entirety,

As they are permeated with the wellsprings of the inner dimensions of Torah, in the manner mentioned above.

that you began studying Aleph Beis

(including the Aleph-Beis of Judaism)

"Kamatz Alef Ah,"

connected with the Alef of "Anochi"]

in every place,

to the farthest corner and Gedach,

also in the spiritual sense,

at the ends of the earth.

And what he claims that this "mission" is in the category of "the end of action"

(the lowest level)

regarding involvement in the study of Torah

and 72

Sefer HaSichos - 5747

Chassidus — they say to him,

"The end of action is first in thought:"

The involvement in spreading Torah and Judaism and the wellsprings to the ends of the earth is indeed in the category of "end of action,"

But,

that is precisely why,

Since it is "end of action,"

therefore,

in order to effect there, one must draw from the highest level — "first thought,"

"Beginning" that is above "thought"

(as above, sec. 7)

Furthermore,

But that the ultimate intent inherent in "first thought" is — "final deed",

for the Holy One, blessed be He, desired to have a dwelling place in the lower realms⁷⁵,

in the lowest of the low, than which there is none lower⁷⁶.

And accordingly,

You can confine yourself within four cubits of holiness and engage in the study of Torah,

even to the innermost aspects of the Torah,

and you will certainly receive a very great reward,

"three hundred and ten worlds"⁷⁷; but,

in order to complete the supernal intent,

that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds⁷⁸ — you must go out to the place of 'outside',

to the lowest 'outside',

and illuminate the 'outside' with 'a candle is the mitzvah and the Torah is light'.

to the wellsprings of the inner dimensions of the Torah,

and specifically in a manner of dissemination.

And especially one must arouse about the matter that the time calls for — the "Chanukah campaign":

One should endeavor that in every place where Jews reside they light Chanukah candles — both in a central location,

in a manner of "publicizing the miracle"⁷,

and in the home of each and every Jew,

and how good — to announce that one does not fulfill their obligation with the public lighting,

Rather, each and every one must light Chanukah candles in his home⁸⁰.

And this includes also the inner content of lighting the Chanukah candle — to illuminate the soul and home of each and every one of Israel with “a candle of mitzvah and Torah light”⁸,

until the “oil” of the Torah,

the secrets of secrets of the Torah,

and to also illuminate “outside”,

by placing a “lantern” in the public domain,

and automatically, the people of the public domain gather to the place of light⁸².

And all this — in a manner of “adding and going.”

above it in holiness"⁵,

and in the manner that the conduct of "mehadrin min hamehadrin" during the time of the Beis HaMikdash — became a "simple custom" for each and every Jew,

as per the ruling of the Rema⁸³,

which,

"The Jewish people go out by the hand of the Rema"

(as known the saying in the manner of wit⁸⁴)

And it is understood,

that all that is said applies

(not only to men,

but)

also to women,

since "women

Shabbos Parshas Vayeishev,

Mugah HaChodesh Teves,

1st of Chanukah

are obligated in the Chanukah candle,

that they too were included in that miracle"⁸⁵

(and moreover: "the miracle was performed through a woman"⁸⁶)

— both regarding the Chanukah campaign in its simple sense,

and regarding the inner content of this,

to illuminate every place by means of "a mitzvah is a lamp and the Torah is light" — as is seen tangibly that the power of influence of Jewish women — in many matters is greater than the power of influence of men

[except that the action in this must be with utmost modesty,

Also in the manner of mehadrin min hamehadrin,

obviously and also simple]

And especially — in the three commandments that are particularly relevant to Jewish women: lighting candles of Shabbat and Yom Tov,

kashrus of eating and drinking,

and family purity,

and also regarding education

(related to Chanukah — Chanukah from the word chinuch⁸⁷)

First and foremost — the education of a young child who requires his mother⁸⁸,

and so on afterwards,

for the woman is the "mainstay of the house,"

upon whom the management of the entire house depends.

And one must connect all of the above with what was recently discussed about establishing and expanding Chabad Houses in every place — for Chanukah is connected with the dedication of the Holy Temple,

and its parallel in the "Minor Sanctuary"⁸,

the synagogues and study halls,

A house of Torah, prayer, and gemach,

including the private home of each individual,

and even to the spiritual sanctuary

that is within his heart.”⁸⁹

From this it is understood that Chanukah is a time that is most conducive and suitable for inaugurating new Chabad Houses,

and likewise to add to and expand the existing Chabad Houses,

and to an extent that is incomparable,

to the point that it requires education as a new house.

And may it be His will that through our deeds and service in all the aforementioned matters, we merit very soon the fulfillment of the prophecy" "

(For You are my lamp, Hashem)

and Hashem illuminates my darkness",

which refers to the revelation of the Chanukah light²,

that is,

that the darkness of the exile is completely nullified,

and moreover — "night shines like day",

Until the fulfillment of the destiny⁴ "And Hashem will be for you an eternal light."

And simply — the true and complete Redemption through Mashiach⁵ our righteous one,

the one and only⁶ of the eight princes of humanity⁷,

which are analogous to the eight days of Chanukah⁸,

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Sefer HaSichos - 5747

together with his sons and the dedication of the Third Beis HaMikdash,

in which Aharon the Kohen Gadol" will light the Menorah,

And not only the Menorah with seven branches,

which is analogous to a harp of seven strings"¹⁰,

but also

(a harp of eight strings"¹⁰,

which is analogous to the eight lights of Chanukah ¹⁰¹,

up to a harp of ten strings¹⁰⁰,

"Upon the ten-stringed"¹⁰²

(analogous to the first day of the Chanukat HaMizbeiach — "the eighth day",

"that took ten crowns"³)

All of Israel will light eight Chanukah lights,

that are never nullified⁴.

And in the language of the weekly portion — "And Jacob settled in the land of his father's sojournings"⁵,

that is,

that the collective of Israel,

the sons of Jacob,

and the soul of

includes all the souls of Israel from beginning to end"""⁹⁸,

they are in the state and condition of "and Jacob settled",

"to dwell in tranquility"²,

with ultimate perfection and in an eternal manner,

"In the land of his father's sojournings" — Yitzchak"¹⁰⁰,

That in the future they will say specifically to Yitzchak "For You are our father"¹⁰¹,

(in the tribe of Yehudah¹⁰²)

Peretz was already born"¹⁰³,

And so "The generations of Peretz.

And Yishai begot David"²,

David, the Anointed King,

And all the ends (of time) were finished"¹⁰⁵ and "the breaker went up before them"⁴",

In actual reality,

Below ten handbreadths,

Speedily in our days.

Sefer HaSichos - 5747

75v