English translation — משיחות ש״ם לר לן, ח׳ מרחשון ה׳תשמ״ח

A.

Concerning the seventh of MarCheshvan — the eve of this Sh*K,

that its completion on the day of HaSh-K¹,

and strength,

which.

The eating* of HaSh-K is,

as a package for me.

One who transgressed on Erev Shabbat will eat on Shabbat* — It is stated in the Mishnah•.

They ask for the rains.

.

On the seventh of it

(in Marcheshvan)

Fifteen days after the festival so that the last one in Israel <who went up for the pilgrimage,

to his home)

to the Euphrates River*

(which is the most distant inhabited place from Jerusalem,

and the rain will not delay us⁴)

.

That is,

That the seventh of Marcheshvan is the conclusion and completion of the pilgrimage on the festival of Sukkot•,

After also.

the last of Israel* returned to his home,

"under his vine and under his fig tree* ⁴.

And accordingly,

This is the appropriate time to act.

Overall* from the matters of the festival of Sukkot,

so that it will have an effect,

to continue the results throughout the entire year.

B.

Among the special matters of the festival of Sukkot — the matter of joy:

The wording that all festivals are.

Festivals for joy*,

Now,

Every Yom Tov has a special element: the festival of Pesach —,

the time of our freedom*,

the festival of Shavuot —.

the time of the giving of our Torah*,

and the festival of Sukkot — "the time of our rejoicing*,

that is,

the main point

1)

and until that.

and they will produce body" in a manner of delight and pleasure

(see Ohr HaTorah Bereishis mem,

b. and these.

and we will give from &gt;.

2)

Avodah Zarah 3.

Section 1.

3> Taanit 10,

1.

4)

Shoyeh adehay avuz halei tefillah reski-v.

5> See Shiv herem Semag Perek 47: Vofed,

to them in these, in Eretz Yisrael they are occupied with matters of the foot.

And see at length to Karesh T*N see ■ 54 and these.

and sh-n.

6)

To the verse — from A H,

H.

Micah d,

d.

The concept of the festival of Sukkot is the joy⁷.

And this joy extends also over and throughout the entire year — as is known• the saying of the Rebbe, my father-in-law, the Rebbe, that the festivals of the month of Tishrei• are general festivals for the entire year

(each and every festival regarding its unique subject)

,

and in our case,

that 'the time of our joy'* is a general matter* regarding joy,

that is,

that from it joy extends over and throughout the entire year.

And with extra emphasis in this year — the year 5748⁵.

And the wording of this year's Sukkot holiday — the mitzvah of Hakhel —,

At the end of seven years, in the appointed time of the year of release, in the Festival of Sukkot, when all Israel comes to appear before the Lord your God in the place which He shall choose, you shall read this Torah before

*״# לן לו,

8th of Marcheshvan

all Israel in their ears,

Assemble the people, the men and the women and the children and your stranger to fear the Lord your God.

And also the topic of 'Hakhel' extends over and throughout the entire year —.

the year of Hakhel,

That is,

that the entire year is named after the fulfillment of the Hakhel assembly during the festival of Sukkot²,

therefore,

throughout the entire year there must be a special effort by each and every one,

the men, women, and children,

to engage in the matter of

"Assemble the people, the men, the women, and the children, and the stranger, to fear Hashem your G-d,"

as was discussed at length during the recent period.

3.

Based on this, it is understood that on the seventh of Mar-Cheshvan — the conclusion and completion of the pilgrimage on the festival of Sukkos,

and the beginning of the service of the entire year — there must be a special emphasis both regarding the matter of joy and regarding the matter of Hakhel,

in order that it will affect,

to draw this upon and throughout the entire year.

And the explanation is:

The content of the joy of

the time of our joy"

(plural form)

He is —.

that the two joys connect together,

the joy from above to below,

"Hashem will rejoice³ in His works,

with the joy from below to above,

"Yisroel will rejoice*⁸ in its Maker"³,

that is,

The joy of the Holy One, blessed be He, in Israel and the joy of Israel in the Holy One, blessed be He.

And behold,

Although the main revelation of joy is in "our joy",

and from it joy is drawn upon and throughout the entire year,

Nevertheless,

Regarding the service that brings about this joy, there is

von ^ler l*.

Yud-Vav-Dalet-Yud-Gimel.

12)

Came a letter of 6 Tishrei this year

(Printed in Likkutei Sichos — the aforementioned, p. 682 onward)

In excitement.

And shin 1.

No> Psalms 104,

Lash.

14)

There, a wrinkle,

N.

15)

Likkutei Torah, discourses for Shabbos Shuva, beautiful,

D. And these.

And in a pocket.

Elevation in the period after conclusion and completion,

Time of our joy,

Beginning from the seventh of MarCheshvan — because,

The main joy is.

to rejoice in the joy of Hashem, who rejoices and is happy in His dwelling in the lower realms, which are in the aspect of physical Asiyah, etc.,

And behold,

The main activity of making a dwelling for Him, blessed be He, in the lower realms begins on the seventh of MarCheshvan,

After that,

the last of Israel reaches his home at the Euphrates river,

,

"under his vine and under his fig tree,"

in order to effect his portion in the world,

to make for Him, may He be blessed, a dwelling in the lower realms."

And similarly regarding the "Hakhel" — that there is a special elevation in the action of

"Hakhel" after the conclusion and completion of the festival of Sukkot,

starting from the seventh of Mar-Cheshvan:

On the festival of Sukkot,

,

When all Israel come to see the face of G‑d your G‑d, etc.,

when all Israel are together in Jerusalem,

,

the city that is united together,

,

which makes all Israel into friends — ¹⁰ there is not so much novelty in

“Assemble the people.”

The main novelty of

"Assemble the people" is — after they return to their homes,

on the seventh of Mar-Cheshvan,

when they are in a standing and situation that,

"alone"

(for elevation²)

,

,

each and every individual, a man under his vine and under his fig tree, scattered"²,

And together with this,

they cause that there will be

(not only the elevation of,

[alone\",

,

scattered\",

but)

also the elevation of,

Assemble the people■.

16)

Tanya, chapter 33.

17)

See Tanchuma, Nasa, section 67.

And elsewhere.

Tanya, chapter 136.

And in various places.

18)

Psalms 122,

3.

19)

Jerusalem Talmud Chagigah 3:6.

20)

as it is written

(Berachah 33,

28)

"And Israel dwelt securely, alone, the eye of Jacob" — the most sublime blessing,

therefore it is said at the conclusion of all the blessings,

after the individual blessings of each tribe separately

(see at length the talks of the nights of the third and fourth of Sukkot this year)

.

21> Rashi on the verse.

Sefer HaSichos - 5748

And in all this, an additional special elevation is added in the determination of this year,

That the seventh of Mar-Cheshvan falls on Erev Shabbos,

That its completeness is on the Shabbos day, as above:

Regarding joy —.

And on your joyous day, these are the Shabbasos״״,

And regarding the.

Hakhel — as per the exposition of our Sages of blessed memory² on the verse.

And Moshe assembled,"

,

The Holy One, blessed be He, said: make for large congregations etc. to assemble congregations every Shabbat etc.".

And in addition to this,

since Shabbat is its essence.

rest

(,

all your work is done"*²)

and delight

(

And I called² the Sabbath a delight” “)

,

That is,

That all the matters of service of the year that began on the seventh of Mar-Cheshvan

(including and especially in this year — the matter of,

Hakhel")

are done with joy,

Rest and delight.

D.

And one must connect all of the above with the weekly Torah portion

(and today)

—.

Lech Lecha":

In the part of the portion of the Shabbos day — the conclusion and seal of the entire portion,

,

"Everything follows the conclusion"²² — it is said•²:

And I will establish My covenant between Me and you and between your seed after you throughout their generations, an everlasting covenant.

.

"And My covenant shall be in your flesh for an everlasting covenant" — the commandment of circumcision,

In this is emphasized

(a)

The virtue of service in the physical specifically — the elevation of the 7th of MarCheshvan

22)

Sifrei Beha'aloscha, Yud,

Yud.

23)

YalKut Shimoni, Perek Vayakhel.

Shulchan Aruch Admur HaZaken, Orach Chaim, Hilchos Shabbos, Se'if 63.

24)

Mechilta and Parshas Yisro 50,

60.

Shulchan Aruch—

(and the Alter Rebbe)

Orach Chaim, Hilchos Shnas 366, Se'if 8

(Siman 51)

.

25)

Isa. 38,

13.

26)

Furthermore —.

the one who delights in the year• <shnas kiyas.

מע״א)

.

namely,

that Israel adds to the pleasure that there is in the year of Gan Eden.

ד2)

Neranot 12,

A.

28)

Yud-Yud,

and onward.

In which the work in the world begins to make for Him, blessed be He, a dwelling place in the lower realms,

(B)

Anav Hasimchah,

(3)

the humble d,

the congregation",

as follows.

5.

The advantage of service in the physical specifically:

The unique innovation in the humble covenant is —,

"And My covenant shall be in your flesh as an eternal covenant",

Cutting a covenant with the Holy One, blessed be He, that penetrates into physical flesh and in a manner of eternal existence,

,

into an eternal covenant*.

And the explanation of this:

Abraham our father — his greatness increased even before he fulfilled the commandment of circumcision,

since,

•At age three, Abraham recognized his Creator"²⁵,

And from then on he served his Creator for the rest of his life — 172 years,

,

as it is said, "Because Abraham listened to My voice,"

I calculate a hundred and seventy five.""

And moreover,

But,

that his service was always in a manner of ascent in holiness,

And in the language of the verse in our parshah³² —,

And Abram journeyed, going and traveling".

And nevertheless, after all this work of his for many decades,

Until he became "ninety-nine years old" — G‑d said to him:

Walk before Me and be perfect"³³,

"Walk before Me in the mitzvah of circumcision,

And in this matter you shall be perfect"*³,

That is,

That the main point was still lacking with him —

Walk before Me and be perfect",

Asher,

This is done specifically through the mitzvah of circumcision.

And the reason for this — since the mitzvah of circumcision is in the manner of.

My covenant in your flesh for a covenant

Shabbat Parshat Lech Lecha,

8th of Mar-Cheshvan

Olam*,

That is,

that through it is effected the matter of 'walk before'* in a manner that penetrates perpetually into the actual physical flesh of the body,

but not so regarding all other matters of the service of Abraham our father, which were only in spirituality.

And from this is understood the great necessity and benefit specifically in material service — the most essential matter,

for,

after the perfection of the service of Abraham our father in spirituality,

there was still lacking the essential matter —

"walk before Me and be perfect",

which was effected through

My covenant in your flesh*,

specifically in the physical.

And greater than this we find — that even after m*death,

that then the drawing down of holiness was renewed in the physical

(not only in the mitzvah of circumcision,

but also)

in all the mitzvos,

m*m,

There is a special elevation in the mitzvah of circumcision,

,

My covenant in your flesh for an everlasting covenant*:

It is stated in the Gemara:,

When David entered the bathhouse and saw himself standing naked,

he said,

Woe is me, that I will stand naked without a mitzvah,

And when he remembered the circumcision on his flesh,

His mind settled.*

And at first glance, it is not understood:

After all, even when he was in the bathhouse, he certainly had the matter of faith completely,

love of G‑d and fear of Him, etc.,

the commandments that,

their constant obligation never ceases from a person even for a moment all his days*"

And why,

said,

Woe is me that I stand

35)

See at length in Likkutei Sichos vol. 5, p. 79 and on.

p. 89,

and in the notes there.

and see note.

36)

Menachos 18,

B.

37)

for,

even without contemplation, the attribute of the essence of the letter of the Torah exists in each and every one of Israel,

therefore,

•even the least of the least and sinners of Israel sacrifice themselves for the sanctity of G-d.

.

without any knowledge and contemplation of Him"

(Tanya, Sefer Yetzirah)

,

and especially regarding King David.

38)

Letter of the author at the beginning of Sefer HaChinuch.

Naked without a mitzvah*,

when he has in his hand the mitzvot of the aforementioned.

And the explanation — according to what was said above — that the main effect of the mitzvot must be specifically in the physical.

Therefore,

Even when there is the commandment of faith,

love and fear, etc.,

it is considered,

naked without a mitzvah* — in relation to the essence of the performance of mitzvos,

which is specifically in physicality.

And this is the unique quality of "circumcision in your flesh"* — that even when it is impossible to fulfill a mitzvah in simple physicality,

such as,

When he enters the bathhouse,

there is the humble one of,

My covenant in your flesh for an eternal covenant*,

that is,

that the covenant with the Holy One, blessed be He, is revealed in the physical flesh,

and in eternal existence,

,

for an eternal covenant*".

Moreover: There are many mitzvos whose fulfillment is one-time,

Whereas in the mitzvah of milah — there is the fulfillment of the commandment,

And My covenant shall be in your flesh*

(to be circumcised⁴)

at every moment,

Therefore,

,

since it is mentioned

(David)

Through the circumcision of his flesh his mind was settled*

(that he is not,

naked without a mitzvah*)

,

since in this very moment he fulfills the mitzvah of "and My covenant shall be in your flesh*."

39)

And on the contrary — these deficiencies are essential and fundamental,

including all details of the afflictions,

for,

Anochi and Lo Yihiyeh Lecha are the principles of the entire Torah and mitzvos

(Tanya ch.20)

,

namely, love and awe,

the root of the 248 positive commandments and 365 negative commandments

(ibid. ch.4&gt;•

40)

And it is understood the magnitude of the novelty in the matter — that the concept of eternity is not only in spirituality

(And to note from,

This unity above is chosen forever and ever*

(תניא פב״ה)

)

,

But also in a physical matter — •My covenant in your flesh for an everlasting covenant*,

That is,

That even though the physical body becomes dust

(For even the righteous return to their dust

(See Shabbat 152,

b)

)

,

Nevertheless,

•My covenant in your flesh• is in the fulfillment of nivchai,

•We will smell the world*.

41)

However, regarding the action of removing the foreskin, which is a one-time action

(See at length in Likkutei Sichos vol. 3 p. 759 and onward.

And there)

.

Sefer HaSichos - 5748

And from all this it is also understood regarding our matter — that the distinction between the manner of service of the month of Tishrei

(in matters of holiness)

,

to the manner of service that begins on the seventh of Mar-Cheshvan

(in worldly matters)

is similar to the distinction between service in spirituality and service in physicality,

and therefore,

the superiority of the seventh of Mar-Cheshvan is most great — for then begins the essential service specifically in physicality,

Which,

through it is completed the ultimate purpose of the entire chain of descent — to make for Him, blessed be He, a dwelling place in the lower worlds,

in this physical and material world.

.

that there is no lower level below it.

And.

The matter of joy:

According to what was said above about the greatness of the elevation of the mitzvah of circumcision,

"And My covenant shall be in your flesh for an everlasting covenant,"

Behold,

it is understood and simple how great the joy in the commandment of circumcision is,

for,

every Jew who enters

into the covenant of Avraham Avinu

accomplishes in himself the concept of "My covenant in your flesh for an everlasting covenant."

And this is explicit in the Torah Shebe'al Peh

("interpretation" of the Written Torah)

— "every" commandment that they accepted upon themselves with joy,

such as circumcision,

as it is written

42&gt; Tanya, RPL-V.

And by this is made ?ל" also in all the upper worlds — -until- when they need to raise something from the earth, they need to grasp its lower parts specifically, and then automatically also the upper parts from it will be elevated.

(Tosafot Bereshit 4,

1)

.

43&gt; to note from "Hayom Yom-

(3 Mar-Cheshvan)

: The week that contains true joy is — the week of Parshas Lech Lecha,

that every day.

life with Avraham Avinu.

44)

The introduction of the Rambam to the Yad HaChazakah at its beginning.

45)

Shabbat 130,

a.

46)

See also Megillah 16,

b: -Simcha is milah,

And so it says, "I rejoice at Your word"-

47)

Psalms 119,

162.

And Rashi explains: "Our Sages interpreted it regarding circumcision,

that David was in the bathhouse, for when he looked at the circumcision [sign] he rejoiced and upon leaving said, 'I rejoice over Your word bar-'.

I rejoice over Your word•⁴ as one who finds great spoil⁴,

they still perform it with joy""⁵.

Therefore,

in every brit milah they emphasize the aspect of joy — beginning with the recitation of the verse "I rejoice over Your word as one who finds great spoil" before the circumcision,

And the verse■⁵ "Your father and mother will rejoice, and she who bore you will exult" after the circumcision,

And "they make a feast"⁵²,

a festive meal of a mitzvah⁵³.

7.

The concept of "Hakhel".

The mitzvah of circumcision⁵⁴ — besides being an individual commandment

(one of the 613 commandments of the Torah)

,

It is also a general humility — a "covenant" between Israel and the Holy One, blessed be He⁵⁵,

“This is My covenant.

.

Between Me and you",

that was done in the entirety of Israel•⁵,

And in the language of the Rambam

48)

"A single statement that preceded other statements,

And it is circumcision,

that Israel perform! and rejoice upon me,

for all other commandments are not obligatory every hour,

such as tefillin and mezuzah and tzitzis,

for it is not when he is in the field and naked in the bathhouse,

But this

(circumcision)

a chasid attaches them forever,

It is said in Menachot, David who saw himself in the bathhouse, like a Jew, that he remembered the circumcision, his mind became settled-

(Rashi, year there)

,

N"L M-H.

49)

Therefore,

Also the joy is a joy of song — resembling finding.

Spoils of Rabbi.

50)

And the addition of the innovation that was vowed — that there is the humble one of the small child■

(Given Chet,

A)

,

And until Shi-A

(Avudraham, Berachot, gate 3.

Hagahot Maimoniyot, Milah, chapter 3, halakha 3)

For this reason, we do not recite the blessing of Shehecheyanu on the mitzvah of circumcision — because it is performed with joy.

51)

Proverbs 53,

25.

52)

Rashi on the year 360.

And see Pardes-? — brought at the end of year 340.

53)

Tur Shulchan Aruch, Yoreh Deah, siman 50, and Rema, there.

54)

We bring below — see Likutei Sichos, the second, vol. 6, sec. 66.

55)

And in more detail:

(א)

We smell the fulfillment of Torah and Mitzvot,

(נ)

Berit on the connection of Israel with the Holy One, blessed be He, from the aspect of their very essence.

(Explained in Likkutei Sichot there.

And see the note.)

.

56)

Therefore,

.

Konam that I benefit from the uncircumcised - it is permitted with the uncircumcised of Israel and so forth, that the uncircumcised are not called except by the name of the nations, etc. — Nedarim 31,

In

(in the Mishnah)

.

Shabbos Parshas Lech Lecha,

Tosafos Marozshon

At the end of Hilchos Milah³²: "Come and see how severe is milah.

.

All the mitzvos of the Torah, three covenants were made upon them.

.

And regarding circumcision, thirteen covenants were made with Avraham Avinu".

In a different style: the content of the mitzvah of milah is — the unity of all Yisrael with Hashem,

both the men,

both the women,

since •a woman is considered as if she is circumcised"",

both the children,

and the converts,

that all unite with the Holy One, blessed be He, in a manner of "making a covenant,"

"the covenant of Abraham our father,"

"an eternal covenant."

And this is also the content of "Hakhel" — "Assemble the people, the men, the women, and the children, and your stranger etc. to fear the Lord your God all the days,"

"to prepare their hearts and incline their ears to hear with awe and fear and joy with trembling, like the day it was given at Sinai.

.

"as if it were commanded now and he hears it from the mouth of the Almighty"

in the manner and likeness of the making of the covenant regarding all the commandments at the giving of the Torah

("the covenant which He made with them at Chorev")

.

8.

And one should add regarding the connection and relevance of "Hakhel" to Parshat Lech Lecha.

And as an introduction:

The mitzvah of Hakhel is practiced in the Beis HaMikdash and only when Israel dwells on their land,

And according to some opinions — when "all its inheritors are upon it"⁶⁶.

57)

From Nedarim there.

And see Medukah LeKadesh, Chachmah 25 p.

54 and onward.

58)

Ch 27,

a.

59)

To note from the connection to Avraham who was converting ker-

(Rashi on our Parshah 12,

5/ and until it is called "beginning of converts"

(Sukkah Mas,

b&gt;.

60)

Rambam Hilchos Chagigah ch.3 hal.6.

61)

Tavo ch.,

ibid.

62)

Chinuch Mitzvah 1 and 2, 612.

63)

See Kovetz HaKahal

(Jerusalem 5733)

page 24 ff.

Anzik Talmudic entry HaKahal page 444.

And see there.

64&gt; See also Likkutei Sichos, vol. 25, p. 42 and onward —

And behold,

Also in "all its inhabitants upon it" there are different levels,

wherein,

Although even before the ten tribes were exiled by Sennacherib the situation was of "all its inhabitants upon it",

indeed,

after the fulfillment of the prophecy "Hashem your G-d will enlarge your borders"" the land of the Kenite, Kenizzite, and Kadmonite⁶⁶,

That is,

there will be an increase in Eretz Yisrael,

then there will automatically also be an increase in the state of “all its inhabitants upon it⁶,”

and since so,

will also be the matter of “Hakhel” (the assembly) in the manner of “all its inhabitants upon it” to an even greater completeness.

And this concept is particularly connected to Parshat Lech Lecha,

in which is recounted the Covenant Between the Parts that the Holy One, blessed be He, made with our forefather Avraham regarding the inheritance of the land⁶ — “On that day, the L-rd made a covenant

that the seventh of Mar-Cheshvan,

that comes,

the last in Israel, to the Euphrates river, he is until and Nuvgenzach the completeness and without its inhabitants upon.

65)

Judges '0,

ח.

66)

Parshi on the verse.

67)

to also note from the precision of the language,

all its inhabitants

(and not,

in it,

etc.)

— that those who sit are

(see the Ari Zal)

above the earth,

And until they become □ayim on the land,

And also: from the language of aliyah and elevation,

That is,

that they effect an elevation in the land.

68)

To note from the connection of the covenant regarding the inheritance of the land and the covenant of circumcision — •And I will give My covenant,

a covenant of love and a covenant of the land to bequeath it to him by means of this mitzvah,

the mitzvah of circumcision

(Rashi on our parshah 17,

50.

And see Berachot 150,

and in Rashi".

Pidur

(with D"a-ch)

Gate of Berachot 47 91,

1 Yaelach•

Furthermore: Also the covenant regarding the inheritance of the land was made in a manner that emphasizes the connection of the Holy One, blessed be He, with My children

(similar to the covenant of circumcision,

.

And I will establish My covenant, a lamp to be a god to you and your descendants after you")

— •The way of those who cut a covenant to divide an animal and pass between its parts,

as it is forbidden below

(Jeremiah 34,

18)

the workers between the halves of the calf,

Then as now they made an oven and a torch of fire which passed between the pieces.

(Rashi on our parshah ibid,

yud)

,

in the manner and example of the cutting of the covenant.

You are standing today, all of you, to pass into the covenant.

(Chapter Nitzavim)

,

•In it they were fleeing, the covenant of its makers from the vision of Makao and from the vision of Sakaz, and passing meanwhile,

in that which is stated

(Yoma there,

15)

the calf which they cut in two, and they passed between its parts•

(Rashi on the Torah / •Bloser that both of them pass as one body for a riddle to units•

(Likkutei Torah R"M Nitzavim)

.

Sefer HaSichos - 5748

To Avram the covenant saying: To your seed I have given this land, from the river of Egypt to the great river, the Euphrates river• The Kenites, the Kenizzites, and the Kadmonites, etc."⁷,

Ten nations are here

(And He gave them only seven nations,

And the three.

.

Kenites, Kenizzites, and Kadmonites are destined to be an inheritance in the future)

"⁷,

That is,

that in Parshat Lech Lecha, the covenant on the inheritance of the land was made with ultimate completeness,"

ten nations,

so that then,

the humility of the

all its inhabitants on it" — and consequently, also the humility of "the congregation" — with ultimate perfection.

9.

The point raised from all the above regarding actual deed —,

"The deed is the main thing"⁷⁷:

As we stand on the holy Shabbos that,

its eve on the seventh of Mar-Cheshvan,

the beginning of the service of each and every one of Israel in his portion in the world,

,

"a man under his vine and under his fig tree" — we must declare and publicize once again about the special service for this year,

the gathering",

that every one, male and female,

from the great to the small,

is required to engage in

69)

Pekuch Yishzav Yerachei Yechazek Sirooshlis,

that Aliz arrived last in Israel on the seventh of Cheshvan

(as above, 61)

and to note,

That this verse is in the measure of freedom of beauty will be pleasant, Shabbos,

the seventh of Cheshvan.

44)

Our parshah, 66,

18-19.

71> Rashi on the verse.

72)

And the greatness of the novelty in the matter — for,

At the beginning of the portion &lt;יב,

8 Nafar ■And the Canaanite then Be'er,

,

was the birth and conquering of the land of Israel, the repayment of Shem,

that in the portion of Shem fell when Noah divided the earth among his sons,

that is said

(14,

18)

And the Pelach Nadak, the entire Pelach

(Rashi on Amos)

And in that chapter, the Holy One, blessed be He, promised Abraham: ■'To your seed I will give this land'•

(12,

7)

,

■'I will return it to your children, who are the descendants of Shem',

And moreover,

However,

that He promised him the land and the ten nations,

and in this itself, naztazizid

(not in the land of Canaan,

but)

■the brother of the Kenite, etc."

(the three nations that will inherit in the future)

— -I saw over

73)

Avot, perek 5, mishna 17.

In the actions of "Assemble the people, the men, the women, and the children... to fear the Lord",

to gather men, women, and children and to speak words of Torah before them,

including and especially — the inner dimension of the Torah•⁷,

as revealed in the teachings of Chassidut,

in which the concept of,

fearing the Lord"⁷⁵,

which,

the action in all this relates,

as stated,

to each one and each one,

each one according to his measure,

according to his strength,

and more than according to his ability⁷.

And likewise to publicize and announce about the joy — the drawing down of the joy of,

Time of our joy• on and throughout the entire year,

revealed joy,

in a manner visible and revealed to physical eyes⁷⁷,

And as a beginning — in this farbrengen on the day

74)

.

To also note Pizhemer sof parshateinu regarding the revelation of the secrets of the Torah

(after their command ■Atkasyo plin beGuryaho-)

— ■That I opened the eyes and upon our hand was revealed pliz-,

and the end,

■Said Rabbi Yosef, it is written

(Isaiah 58,

8)

Then your light will break forth like the dawn, etc.,

This is the Holy One, blessed be He, that He remembers upon His sons and beautifies: 'Then your light will break forth like the dawn, etc., and the glory of 71 will gather you.'

And it can be said that the revelation of the inner aspects of the Torah at the end of the time of the exile,

Mitzvah to reveal this wisdom

(Tanya Igeret 66 — the Arizal)

,

It is the understanding for the revelation of the innerness of the Torah in the future to come

(See there.)

Also the discourse of Zoom Nezu that was said

Zz.

(See above p. 26 and on.)

)

And to note, a passage from Levi in our parshah

(see Sid)

— explanation of the connection and relevance to the matter of the pilegesh.

75)

And simply? ■Know the God of your father and serve Him with a whole heart■

(I Chron. 25,

9.)

And see

(Tanya)

Kuntres Acharon, 156,

b)

.

76&gt; To note: Parshas in the Haftorah of Parshas Lech Lecha — ■and the lines of ch. 8 will be replaced thus•

(Isaiah 40,

31)

That is, the explanation — in the manner of a discourse — that after he performed his service with all his might and became very tired,

then,

■they shall renew strength,

that they exchange strength with the strength of the One who revives

(in addition to that, each and every day ■he is created as a new creation.

.

that a person deposits his soul weary and the One who revives returns to him a new and refreshed soul■

(see the Alter Rebbe, Orach Chaim, and Kitzur).

סמ״ו ם״ו&gt;)

,

so,

can add in his service in an even more elevated manner.

77)

Just as the money of circumcision — from,

The mitzvos they accepted upon themselves with joy — it is specifically in physicality,

■My covenant in your flesh for an everlasting covenant,

As above at length.

Shas to him to you,

8 MarCheshvan

HaSh*K

("On the day of your rejoicing, these are the Shabbats*")

,

in a holy place,

miniature sanctuary: synagogue and study hall"

And in the state of conception,

"In a multitude of people is the King's glory*"

And simply — not only the speech about the matter of joy,

.

Also not only singing,

and clapping of hands etc.,

but

(also)

Dancing with the feet,

And in a manner that the feet lift the entire body,

until 'lift the head'⁴⁴.

And surely they will publicize the said matters — regarding the matter of joy,

And regarding the matter of 'Hakhel' — in every place.

And may it be His will that through this we merit very soon the time when joy will be in its fullness — 'everlasting joy upon their heads•׳•,

and 'Hakhel' in its perfection —,

a great congregation shall return here."

Through the preparation of adding in joy and in Hakhel in the last moments of exile.

10.

And we should add another matter in connection with the preparation for the Redemption — regarding the completion of writing the Sefer Torah on the eve of the previous Shabbos Kodesh.

And as an introduction:

The completion of this Sefer Torah was scheduled in close proximity to the twentieth of Av

(the yahrtzeit of my father, of blessed memory)

,

and for various reasons,

The matter was delayed — certainly with Divine Providence — so that the conclusion was in the year of Hakhel,

in the synagogue and study hall of His Holy Presence, our Master, Teacher, and Rebbe, the Nasi of our generation,

and they read in it publicly,

78)

Ezekiel 11,

16.

Megillah 3,

a.

79)

Proverbs 14,

58.

And see the Talmudic end in our horn.

And second.

80)

At the conclusion of this part of the sicha — 144 of the honor of the holiness of our master, our teacher and our rabbi, may he live long, his full stature,

And he danced lightly from his place for a long duration.

With great and extraordinary joy.

Hamo-l.

81)

Yishaki la,

Yared.

Na,

•A.

82)

Jeremiah 31,

and.

83)

See Be'erunah to the poor K. 24 and these.

And sent from here my students

(and by my students)

Torah and its supporters,

inhabitants of the Holy Land,

to the Holy Land.

And it is about *"And he sent Yehudah before him to show the way*"

"to prepare for him a house of study from which Torah will go forth*"

And one can say a parallel in the prophecy"

Future synagogues and study halls in Babylonia will be established in the land of Israel*,

And it is* about the clarity that they sent a Torah scroll — not only.

Synagogues and study halls* in which there are Torah scrolls,

But the Torah scroll itself — from outside the land to the Holy Land,

In the manner of "Send [etc.] to teach before Him*."

* * *

11.

An additional matter that I requested to be publicized — in connection and relation to the seventh of MarCheshvan:

a)

Extending Yashar Koach to all the guests, may they live long,

who,

their Chassidic feeling illuminated them openly and was actualized in tangible deed,

To fulfill the 'Lech Lecha from your land, etc.,'

In order to be within his four cubits

(synagogue and study hall)

of the leader of the generation,

Kevod Kedushas Moreinu VeRabeinu Admo"r,

During the time of 'Hakhel,'

,

Gather the people, the men, the women, and the children

(Sukkot)

— at least one hour or one day,

and especially those who were [there] the entire duration of Sukkot,

and in particular — also its continuation until the seventh of Marcheshvan.

b)

Acknowledgement and response to all the letters and questions and requests etc. — which,

since there is no time to acknowledge each one individually regarding receipt of his letter

(and especially to respond to his question and request etc.)

,

We take this additional opportunity to confirm receipt of the letters —

84)

Vayigash Moshe,

28.

85)

Parsha 7 HaM.

86)

Megillah 2,

a.

Sefer HaSichos - 5748

To all of them together,

"In a large gathering,"

And in a holy place, etc.

(That is — an easier method than endorsing his letter of Be'av Ha'olam in private)

.

And they confirm this,

which,

with the help of G‑d,

they will hand over,

they will bring the letters and requests to the holy grave of our master, teacher, and Rebbe, the leader of our generation.

And even though due to the multitude of letters etc., it will take some time until they will deliver and bring them all to the grave,

and there is an order of precedence and delay etc. — hence,

since this conduct is a holy directive of the Torah,

Surely there is not here, Heaven forbid, any acquisition of deferral.

And especially, as to the truth of the matter,

Behold,

Immediately, as soon as the letter is written, he presents the request to the Source of all blessings and all sustenance, etc.

the Holy One, blessed be He, in His honor and His very self.

And in the language of His Holiness, my master, my teacher and Rebbe, the Rebbe of our generation

(regarding his father,

and from this it is understood also regarding him and the grave wherein he rests in honor.)

,

That the leaders of Israel,

"Not only will they not separate from the staff of their flock, their shepherds,

Behold, they prostrate themselves before the footstool of the lofty throne,

to stand before the majesty of the high and exalted G‑d,

to defend, God, the congregation of Jeshurun, etc.

And elsewhere he writes: "Kamedu, prepare yourselves, all of you,

you, your wives, your sons, and your daughters,

To receive G‑d's blessing with abundance of life.

.

Which G‑d will provide to you and to us easily through the revelation of many mercies from the source of true mercy and kindness.

.

Which the splendor of His Holiness, our master, our father, our teacher, etc., will honor.

And from this it is understood,

that,

His Holiness, my master, my father-in-law, the Rebbe, leader of our generation,

What is below, standing and serving, even as standing.

(In the heights")

and his ministers,

And source of mercy, God, in the letter Alef Vav Alef, from the flock of Mar Kito,

They and their wives and their sons and their daughters and all that they have,

Including also those who have any connection to the flock of MarKite, etc.,

And holy "all that is called by the name of Israel."

(as per his language in his letter, holy redemption")

— "To be blessed from the source of blessings in all matters of goodness from soul to flesh•".

* * *

12.

And may it be His will, that the Holy One, blessed be He, the deposits mentioned in His acquisitions of 'Hakhel',

And in the acquisition of joy — may the entire year be a year of joy,

And a year of.

My covenant in your flesh to a covenant of their voice*,

Who see openly that each and every Jew is called 'My child'.

All is one. The Holy One, blessed be He, arose,

Meaning that includes each and every Jew literally,

"All the inhabitants of the earth."

In the readings of "Hakhel"*.

And it will be fulfilled immediately and at once in each and every Jew

91)

His Arak, part 2, chapter 7.

92)

To also awaken from the daily illumination NRNM"M

(Hilchos Mechirah 284)

"A person's vessels,

Any place where he has permission to place it acquires it for him — that is to say, its meaning is spiritual

(.

to correct the opinions")

,

that "a person's vessels"

(the Supernal)

they are Israel,

that the Holy One, blessed be He, placed them as a place

(in the world)

• so that they "acquire" for Him all matters of the world,

to make from them a dwelling place in the lower realms.

And therefore,

the Holy One, blessed be He, provided to give them all that they need so that they can "acquire" for Him through their mission,

By means of this, that their service will be out of rest,

joy and a good heart.

93)

Also includes the concept of procreation — since,

"David is not thus until all the souls that are in the body are finished,"

"the souls that are in that treasury called the body"

(Yevamos 62,

1 with Rashi's commentary)

.

87)

Igros Kodesh of his, vol. 1, p. 141.

88)

There, vol. 4, p. 310.

89)

See Zohar vol. 1, 133,

271.

Preface of the Rebbe Rashab to Likkutei Torah.

90)

Sotah 13,

side b.

His to us,

8 Mar-Cheshvan,

,

Lech Lecha⁴ • sojourn to the land that I will show you■

The Land of Israel,

and as it is in its completeness,

in addition to and not only the land of the seven nations,

but the land of the ten nations,

as the Holy One, blessed be He, promised in the Covenant Between the Parts,

To your seed I have given this land, from the river of Egypt until the great river, the river Euphrates: the Kenite, the Kenizzite, the Kadmonite, and etc.

And then there will also be the completeness of the matter of,

Hakhel* in its literal sense —,

"And you shall be gathered one by one, O children of Israel,"

,

"a great multitude shall return here,"

to our holy land,

to Jerusalem, the holy city,

to the holy mountain and to the Holy Temple

(the third)

,

which,

to be His.

The Sanctuary, O L-rd, Your hands have established"⁵,

,

built and perfected, will be revealed and come from heaven'” — it can be revealed and come even on the Shabbos day,

and especially at the time of Minchah,

,

Ra'ava d'Ra'aviz'”,

Time belonging to our father Yaakov,

.

An inheritance without borders.

.

94)

To awaken from the equalities and doubling

(.

Lech Lecha)

To redemption — Vav-Hei lo lo Teibi.

The discourse beginning with 'Hacheil' that was said at the farbrengen and more.

95)

Important our portion.

96)

Isaiah 57,

12.

97)

Was sent so,

17.

98)

Parshas V'hose⁴⁷ some s*,

Sa•*.

And more.

99)

Rafeh continuation Tarpio Rish D' HaKamah.

Like Yaakov, about whom it is written:⁴⁸ "And you shall spread forth *■ westward, eastward, northward, and southward*"

.

Like Yaakov, who is called 'the unique'*⁴⁹"'.

And then will also be the concept of.

And Hashem appeared to him⁴

(which is read immediately in the Minchah prayer)

in complete perfection —,

And your teacher will no longer be hidden, and your eyes will behold your teacher'¹.

• So shall it be for us — and in the manner that,

I will hasten—now•*"׳,

and until that,

the place did not delay them for the blink of an eye•¹

immediately and at once, literally.

Sefer HaSichos - Hisvaaduyos

The language of the blessing that the Rebbe, shlita, said to a group of shluchim, may they live, traveling to Johannesburg,

South Africa

(And to additional places)

- Tuesday, Parshat Chayei Sara,

11th of MarCheshvan,

after Maariv prayer,

5748

Go in good health.

It should be fulfilled in you "Go forth from your land and from your birthplace² etc. to the land that I will show you etc.

(What Ram brings)

ואברכך*.

And particularly when your journey is in a manner of "exile to a place of Torah*" — in this there is the special blessing connected with "exile to a place of Torah*".

In this there is even more due to the fact that it is a year of Hakhel — a year when it is especially fitting to "go out* of oneself and enter into "Assemble the people, the men, the women, and the children*,"

"so that they may hear and so that they may learn and fear the Lord your God and observe to fulfill all the words of this Torah, etc., all the days that you live on the land"⁵.

And accordingly — we will distribute and give to each of you the pamphlet (the topics that were discussed regarding Hakhel),

with references to sources, etc.

And you should see to fulfill the matter of "Hakhel*" concerning yourself,

and also to be "candles to illuminate" — to the surroundings to which you travel in a manner of "exile to a place of Torah."

(as above)

.

It should be good tidings "always all the days" — in the manner that it is stated regarding Hakhel>.

His Holy Honor the Rebbe shlita distributed to each one of the travelers, may they live, a booklet containing: a)

Part of the talks of 13 Tishrei and Shabbos Bereishis

(first farbrengen, second)

.

b)

Part of the talk of Shabbos Parshas Noach, during the month of MarCheshvan — year 6.

Afterwards he said: And to wine, good news.

Seder Messianic - 8 Tishrei 5748