English translation — משיחת ש״פ ויצא, ז׳ כסלו ה׳תשמ״ח

A.

In continuation of what was discussed above, that the month of Kislev is most conducive to increase in the study and dissemination of

(the Torah in general,

(and in particular)

the inner dimension of the Torah,

as elucidated in the teachings of Chabad Chassidut,

and in a manner that,

May your wellsprings spread forth",

— and as emphasized also in the weekly portion,

And Yaakov went out to Charan*,

that also alludes to the going out

(revelation and drawing down)

of Torah

(the aspect of Yaakov)

,

including the inner dimension of Torah,

until,

charar

(as mentioned at length)

—

behold, this is the appropriate time to learn and explain a concept in the inner dimension of Torah,

and regarding a matter that the time itself necessitates — in the book •Derech Emunah•

(,

to the place of the divine Rabbi Meir ben Gabbai")

,

which was printed this year in a new edition,

and with the addition of references to names, etc. — after it arrived by Divine Providence on Monday of Parshas Vayeitzei¹,

and immediately they printed it in a manner of alacrity,

so that they could learn from it as soon as possible,

and to distribute it extensively.

1)

In the sichos before us — d 123 and so•

2)

To note from the lesson of Chumash of this day: "And Yaakov lifted his feet•

(our Parshah 29,

a)

,

•When he was informed of the news of Moneh.

.

He lifted his heart after his feet and became light to walk•

(Rashi's explanation)

,

•with joy and with pasture•

(Rashbam's explanation)

.

And we will rule that afterwards

(ibid.,

ב)

: •והנה באר בשדה וגר■,

•באר בשדה זהו ענין התורה,

והיינו מ״ש נרנות פ׳ תא

(ם־ע,

ח)

.

.

And behold, the well in the field — this is study,

And behold, the three witnesses that then these three courts [were] like... for from that well they would drink, from there they would hear the judgment,

Behold, he explains it on the Torah,

Cut from *that well is study,

That is, as it is written: "For from study shall go forth thanks" [or: "Torah"]...

(Or HaTorah, our portion [Parashat Chayei Sarah?], section 96,

1)

.

Poor in dispersion — •good shedding• in connection and relation to.

Only in the field•,

His humility permitted.

B.

And in the introduction — to add explanation in connection and relation of,

And Jacob went, etc., to Charan* in the Torah,

to the month of Kislev,

in which began the essence of the humility of,

Your fountains shall spread outward,

the going out

(revelation and drawing down)

of the innermost dimension of the Torah also in "Charan":

It was explained above that even though the matter of,

And Jacob left Beersheba and went to Charan* it is a descent,

nevertheless,

specifically through this, the ascent is made to a level higher than before the descent —,

And the man increased very very*,

until the completeness of,

And I returned in peace to my father's house*,

as* above at length.

And it can be said* that so it is also regarding the Torah — that specifically through* the descent of the Torah below, the elevation of the Above* is achieved

(not only from the aspect of the completeness of the intention that the Holy One, blessed be He*, desired to have for Himself, may He be blessed, a dwelling place in the lower realms,

but also)

in the Torah itself,

As follows.

C.

And the humble in this:

It is known and explained in s* places the elevation that is added to the Torah through the study of Torah of the ch* of Israel in the lower world specifically'

(after it descended and was planted - her downwards, etc.)

,

And until we find in the Midrash Z'li

3)

Sefer Toras Shalom p* 112 and onward.

4)

In the sichos preceding it — p. 119 and onward.

5)

Note from Igros Kodesh

(Section 26

(p. 148,

a)

)

In explanation of the angry one that.

The upper ones come to hear Torah insights from the lower ones, what they innovate and reveal mysteries of wisdom כר■•

6)

See Pesachim, [page] ,

b.

Shmos Rabbah, chapter 33,

and.

Vayikra Rabbah, chapter 20,

Yoreh De'ah.

Bamidbar Rabbah, chapter 2,

25.

And more.

— Explained in Likkutei Torah, Berachah 73,

section 4 and onward.

And etc.

See also Sefer HaMitzvos, Tekorah, p. 121 and elsewhere.

32 and

Sefer HaSichos - 5748

that the Torah is called,

kallah* and Israel are called •chattan*,

that is,

that Israel are the influencers in the Torah.

And more specifically — that the Torah itself very much

(before its descent below)

It is the aspect of chochmah,

,

The Torah derives from chochmah*²,

And through this that it descends below and Israel studies the Torah — the connection of the supernal Torah with the Holy One, blessed be He, is made,

so that in the Torah is drawn the aspect of the Essence which is utterly incomparable relative to chochmah

(including also the aspect of Ohr Ein Sof clothed in chochmah")

.

And in the style of that which is written in our weekly portion — the Torah, in its own right, is in the state of •Be'er Sheva*"

And through its descent below,

,

And Yaakov left Be'er Sheva and went to Charega*,

There is an incomparable elevation —,

And I return in peace to my father's house*,

until the aspect of the essence,

which is the aspect of the revelation of the Torah in the future —,

A new Torah from Me, the perfect one",

,

from Me* literally,

,

for they will all know Me*,

,

My* actual self³.

7)

Zohar, part 2, page 62,

1.

here,

1.

Volume 3, 182,

6.

8)

Kedai* Sefer HaBahir

(Nazir 41)

)

Shadud Hai from the candle of Torah above in the congregation — Huna in Likutei Torah Shemini, 15,

n.

19,

4.

Shelach 47,

273.

Na,

Se'u.

And more.

From Vada Sefer HaMitzvot, Tishah, d. 124,

S.

Nemoykh Na'os before the people,

The Torah is my inheritance, my camp that was said,

And my women are rooted in strengths and ayim,

the Rebbe's words: 'and I was then His delights,'

delights of the depth of Torah,

that is, the essential pleasure that clothes itself in the soul,

and souls are the essential pleasure itself,

and they actualize the essential pleasure in the Torah.

10)

See Vayikra 5,

A.

11)

See Or HaTorah, our commentary there,

and onwards,

from the Zohar, Vayishlach

(146,

2)

.

That he commented to the humble: 'The well that was made from his humility, since Moses explained the Torah.'

.

The explanation of the Torah called.

.

Gimmel Beis in I.

To explain the well of living waters.

.

Torah SheBaal Peh which is an explanation of Torah SheBichtav.

.

and pure Be'er Sheva,

that is in the category of the well of the seven pure,

named after the seven pillars,

that are of the books of Choshev.

12)

Yeshayahu 51,

4.

Vayikra 13,

3.

13> Not only from the houses of wisdom,

but also the Ohr Ein Sof (Infinite Light) which is clothed in wisdom,

but His essence and being, literally.

4.

Moreover:

Just as the overall descent of Torah below is for the sake of an ascent,

so too is it in every matter of descent in Torah.

Its purpose and goal — to come to a greater elevation in Torah.

An example: the greatest descent in Torah — the breaking of the tablets,

which is for the sake of ascent — as our Sages, of blessed memory, said.

The Holy One, blessed be He, said to him

(to Moses)

Do not be distressed over the first tablets, which contained only the Ten Commandments,

and in the second tablets I give you that they should have laws, Midrash, and Aggadot,

as it is written,⁴ 'He will tell you secrets of wisdom, for they are double to that which you have.'

And until*this regarding the innermost dimension of the Torah in connection and relation to the month of Kislev•' — that there was then a descent

(concealment and hiding,

prosecution etc.)

regarding the revelation of the teachings of Chassidus,

which,

this descent is a requirement for ascent,

that through this there will be added a greater elevation in the revelation of the teachings of Chassidus with greater vigor and strength,

in a manner of 'your springs spreading outward,'

as the advantage of light over darkness⁵,

and until

14)

Shmos Rabbah, chapter 46.

15)

Job 11,

6.

16)

To note from the connection of the revelation of the inner dimension of the Torah of Mazal Kislev to the Tablets of the Fields —.

Kislev is called the third month from the beginning of the year from Tishrei,

and it has an advantage over the third month of Sivan when starting from Nisan.

Because the beginning from Nisan is the way of Ohr Ein Sof,

and Sivan which is the month of the revelation of ... the wedding of the Giving (of the Torah),

did not endure,

because the first tablets did not endure,

but regarding Tishrei which is the first [month],

Teshuvah that is above the service of the righteous,

And the second tablets are double in wisdom.

.

And this matter has eternal existence,

His children forever,

Because the second tablets endured because they were given in private so that

(Likutei Levi Eigerot ayin reish hei)

17)

To arouse from the Divine name and these,

that the humble of D.

explain the Torah•,

in seventy languages,

was made •on the other side of the Jordan

S”M and he went out,

7 Kislev

33 and

that is done

(Sicha for the coming of King Moshiach and)

preparation for the revelation of the Torah of the future to come,

from the aspect of the very Essence,

that this is the content of the matter of "And Jacob went out..." until "And I will return in peace to my father's house" etc., which is in the innermost aspect of the Torah.

5.

And after this introduction — we will come to learn and explain the matter at the beginning of the book.

Derech Emunah♦:

The book "Derech Emunah♦ is •in the way of Teshuvah question♦⁶,

.

Includes the answer to these ten questions

(that his student asked)

on the path of true wisdom♦.

And behold,

The first question is:.

Does the world have a leader♦?

In the land of Moav■ — •Zan\"' here that was clarified from foolishness.

.

The nourished ones that were clarified S'chab\"d and Klisa whose root is P'han\"d of Tohu 9.

.

There Moshe Mar began,

Regarding that there is an advantage to the □ d'Kvushah from what was clarified paz the foolishness specifically-

And in the continuation of the species

(Res,

a)

From Mar Gas the connection to "Mar in the field■"

(see to El note 2)

—.

In the field that is outside,

that is, in the life of wisdoms outside.

.

Shas specifically has the honor of Mar the prophet.

.

Mar Mayim Chayim that was clarified pich”v d’Tohu that fell from them sparks.

.

(Shomunia to the light of bundles of wisdom, 9\"

And concludes,

•And also from this is drawn the revelation of the innermost dimension of the Torah to G-d*,

18)

to illuminate,

that the printing of this book is from after the father of redeeming captives,

that also in this it is emphasized that this is a descent, length to\

•And Jacob said, a stranger here?• until •and I will return in peace to my father's house*.

מ)

Nusach •the rest of the page\".

and they taught that the basis of the language is the style- added to a letter warning from his grandfather and learned,

that the secrets were forbidden were added to us\"

(Sotah 32b)

.

Sh.

In B.M. it will be understood in Moses that this will explain the Torah with a ■, a drawn language from the butchers of the above.

1.

Yachak — years of laughter and pleasure that was taken to the tempter, S., the clarification that became important to light.

(See Tovia, our commentary, 52,

etc.

Zevandod.

The clarification of that which is based on language.

And on this he replied.

תשובה לראשונה",

Know that man is built in the likeness of the structure of all worlds■¹.

.

Like the great world, and therefore man is called a small world⁸.

And from him is taken the proof regarding the great world, which is described in his likeness and image.

And just as it is impossible for this small world to live and exist without a leader, which is the soul, so too it is impossible for the great world to exist without a leader, and that leader is the soul and form of the world that sustains it.

And these, if they lived, this flock would be led; this leader would lead the entire world■¹.

.

And from it is taken the true numbered proof that there is a leader for the entire world♦.

And continues:

And to note regarding what I wrote, you will find in our Sages, may their memory be blessed, that sometimes they bring a proof about the soul from the Holy One, blessed be He, and sometimes they bring a proof about Him from the soul.

And indeed the proof from Him about the soul is their statement in the first chapter of Berachos: “These five ‘Bless, O my soul’ correspond to whom did David say them? He said them only corresponding to the Holy One, blessed be He, and corresponding to the soul.”

Just as the Holy One, blessed be He, fills the entire world, so too the soul fills the entire body, etc.

And their intention, peace be upon them, in general is to establish for us the existence of the soul, which is an emanation emanated from the emanation, the secret of the Divine.

.

And to indicate its place, it comes sealed with His seal and inscribed and included in His attributes, and these are the five things with which you can guide and sustain the body, etc.

20)

See also Sefer HaChakirah by his holiness, the Rebbe, my master, the previous Rebbe, part 8,

a-b.

In it,

a.

21)

See Sefer Likkutei Levi Yitzchak, notes on Zohar Bereishis, p. 8.

22)

See Tanchusa Pekudei 3.

Tikranei Zohar, Tams

(K,

2)

.

Ibn Ezra, Bereishis 1,

26.

Marked in Ohr HaTorah, Shlach, volume 6, page d, א׳תשבג.

23)

See Rambam, Laws of the Foundations of the Torah, chapter 1, halacha 2.

24)

10,

1.

⁴Li Sefer HaSichos - Cheshvan 5748.

And after the proof about the soul from HaShem was taken and established for us from its being sent to the body to guide and sustain it, and through it [the body] is called a microcosm, we have another proof from it about HaShem, that He is present and guides the world, and it is what they said in the Midrash on Psalms: 'Bless the Lord, O my soul,'

Why did David compare [the soul] to HaShem? He said: Just as the soul fills the body, so HaShem fills the world, etc.

And he concludes,

,

Behold, we have a clear proof from the microcosm, that it is impossible for it to exist without a guide, to the macrocosm, that it is impossible for it to exist without a guide.

And behold, when one is precise in his language, we understand from it here an answer to a general question on these matters,

As follows.

6.

Regarding all the explanations and elucidations of the manner of conduct below on the conduct above,

As in our case,

.

A proof from the small world that it cannot exist without a leader to the great world that it cannot exist without a leader* — there is a principal but also most simple question:

You *ap* that since the conduct below is in a certain manner, necessarily the conduct above is so?!

And in our *case*,

You *if* that since the small world cannot exist without a leader

(soul)

,

It must be that even the great world cannot exist without a leader — for the Holy One, blessed be He, is omnipotent,

And who can say to Him, 'What do You do?'

And surely it is within His power, blessed be He, to create a great world in a way that it is not at all similar to the small world?!

And furthermore, regarding the renewal of creation of existence

from absolute nothingness and non-being at every moment

(Not only does He lead the world,

but more than that,

who brings into existence and sustains the world from absolute nothingness and nullity)

,

that the proof and evidence for this is the explanation.

The great difference between human action and its contrivances, which is something from something, only changing the form and shape.

.

To the making of heaven and earth, which is something from nothing.

.

That when the Creator's power departs from the creation, G-d forbid, the creation would revert to absolute nothingness and nullity” — for apparently,

What is the necessity from this that below, in Binah, the power of the active is always within the passive,

For so it is also above z!

And until z, one must ask in all the midrashim of Chazal that explain the conduct above based on a parable to a mortal king m — what is the necessity that since the conduct below is in a certain manner,

therefore,

also the conduct above must be in such a manner?!

In a different style:

The rules mentioned in the lower world — that the microcosm cannot exist without a leader,

that in all, the power of the active is in the passive always,

And the like — are only because the Holy One, blessed be He, is great in His mastery and His choice is absolutely free to create the world in such a manner.

And behold,

it is understood and also simple,

that He is not compelled to create specifically in such a manner,

and He has the ability to create in ways

(many)

other ways etc.

And all the more so that it is impossible to say that the conduct of this physical world in a specific manner,

You will compel that the governance of the upper worlds will be)

In this manner!

7.

The aforementioned question also applies to the matter of the Sefiros — from the main foundations of the Kabbalah — the second and third questions in Sefer Derech Emunah:

25)

Midrash Tehillim 103,

1.

26)

Sha'ah YHVH chapter 2.

Shabbos Parshas Matza,

7 Kislev

,

With what necessity is it forced that there are sefirot there etc.* — and he answers¹¹:

If there were emanated 8Ein Sof one power and one attribute only, then it would be forced that from the simple only a simple in utmost simplicity would come forth.

.

And it would be forced that the creations would be according to that attribute and they would all be simple.

.

And there was no choice in this

[Hashem]

In the honor of the Ayin Tof.

.

For His honor is not seen and revealed except upon physical creatures comprising all sides and ways*.

,

That if it is forced that there are Sefirot, by what is it forced that they are ten? — and he answers²:,

And the explanation: because the Ein Sof, which is without limit and end, emanated one point that has limit and measure for the sake of the creations.

.

And this point, since it came within limit, has a beginning, middle, and end,

And each of these three extremities includes the three, for in the beginning there is middle and end, and similarly in the middle, and similarly in the end,

Thus, in this matter, the three add up to nine when multiplied together, and the place that contains them, behold, ten.

.

Behold, you have absolute proof that the Sefirot are ten, etc.

And also in all this, that same question is asked:

These rules —,

From the simple emerges only the simple in the ultimate simplicity"

,

His glory is not seen and revealed except upon physical creations that include all aspects and ways*,

.

This point, since it came into limitation, has a beginning, middle, and end,

And each of these three extremities is comprised of the three.

.

And the place that encompasses them, behold ten* — they are the boundaries of the world as it was created by the Holy One, blessed be He,

And surely it is within His ability, blessed be He, to create a world that would have entirely different boundaries.

And* thus,

How can it be said that the creation of this world within these boundaries necessitates that the conduct above-

27> ד י□.

28)

of a miracle.

to it must be within these boundaries

(that there are Sefiros and that they are ten...)

Ch.

And the point of the explanation in all this:

For He, blessed be He, is omnipotent, simply that all of creation could possibly be in many different ways, completely different from each other.

And Hashem chose

(in another style — Hashem desired)

,

in the language of our Sages,

,

In His will, blessed be He, it arose that the world and its creations should be as they are now*•²,

,

His will, blessed be He, is that everything that can be through intellect and through order and gradation should be according to intellect, etc.*•².

And in more detail:

The Holy One, blessed be He, revealed in His Torah that it arose in His will to contract Himself, etc., and so forth as it is written¹⁵.

And upon the likeness of the throne was a likeness like the appearance of a man,

And He created man.

in our image, after our likeness*¹⁶,

and until it is called.

Adam* a*sh,

Adamah* l- Aliyah*".

And in the language of Kabbalah and Chassidus — it arose in His will to contract etc. in a depiction of ten sefirot,

even though it could have been in a different manner,

sefirot in a different number

(nine or eleven etc.)

,

or Sefirot without end,

or without Sefirot.

36 and

Sefer HaSichos - 5748

And after one knows that it arose in His will, blessed be He, to contract Himself in the form of,

man\",

And that it arose in His will that the form of the lower man be similar to this

(as a rule)

,

then,

they can know,

to bring a proof from the lower man regarding the higher man,

and in the words of the verse •From my flesh I perceive G-d.”

And accordingly, the parable of a mortal king, etc., is understood — after they know from the Torah that it arose in His will, blessed be He, that His conduct should be in a specific manner, and that similarly should be the conduct of a mortal king

(.

“The earthly kingdom is like the heavenly kingdom.”)

,

Then it is possible to clarify and know G‑d's conduct by way of a parable from the conduct of a king in [his] chamber.

And likewise regarding the explanations and proofs about the conduct above according to the rules of intellect

[As is known: the proof that there is a leader for the world because it is impossible for the world to exist without a leader,

And the proof for the renewal of existence every moment because something from nothing cannot persist unless the power of the active agent is within the recipient,

and so forth regarding other similar matters]

— that they are after we know that it arose in His will, may He be blessed, that the creation and conduct of the world would be according to the rules of intellect, etc., mentioned above.

9.

And ev* if alr* is hinted in the grammar of the language at the beginning of the book •Derech Emunah”:

36)

)

Rov yas,

Nu.

And see Igrot Kodesh, section 296.

37)

Blessings of Noach,

a.

Zohar I, 197,

See, Chelek 3, Yoma,

b.

38)

And based on this, the mediation between the one who burdens creation

(to reveal the completeness of His powers,

to benefit His creations,

and so forth)

to humble [one's] desire

(see the continuation of Terumah at its beginning)

— that is, the explanation of this,

that after He desired to create the world

(a desire without reason)

,

He desired that there be blood, intellect, and principles in these,

That the revelation of the perfection of the Nach is through this that comes into actuality in Dusa,

etc.

39)

It is discussed in the other books of Kabbalah,

they say etc. — which explain in them matters according to reasons and definitions of the ... — without explaining that it is necessary for this because it is not based on His blessed will,

Because it is simple in simple faith that there is no necessity to learn above.

The wording of the first question is — •Does the world have no leader•,

And not,

why does it have a leader*.

And the explanation in the exact language:

To the question •why does it have a leader* — there is no intellectual answer,

and on the contrary,

the intellect says that it is within His power, blessed be He, to create the world in a way that it could exist without a leader,

except that thus it arose in His will, blessed be He, that there should be a leader for the world,

since He wanted it to be according to the intellect of knowledge.

And the question is: How does it have a leader?

That is,

After we know the introduction that it arose in His will, may He be blessed, that His conduct should be according to intellect,

We must understand how we can prove from the laws of intellect that the world has a leader.

And the answer to this —,

An eternal proof from the microcosm that it is impossible for it to exist without a leader,

to the macrocosm that it is impossible for it to exist without a leader.

And this is also the precise language of our Sages, may their memory be blessed, brought in the book: 'Why does David compare G‑d to the soul? As ¹⁷ this soul fills the body, so does the Holy One, blessed be He, fill the world, etc.' — this is not an explanation or interpretation

(.

Why etc. •)

,

But rather,

Evidence and proof that it is so

(•What etc. so etc. •)

,

Since we already know that it arose in His will, may He be blessed, to create the soul in the image and likeness of the above,

After He contracted Himself in the form of man,

As above.

10.

And it should be added,

that this matter is also hinted in his introduction: 'Sometimes they bring proof about the soul from the Holy One, blessed be He, and sometimes they bring proof about Him from the soul.'

At first glance: a parable that came to explain the matters above by means of a parable from man — what is relevant here that 'sometimes they bring proof about the soul from the Holy One, blessed be He'?

And the explanation of this is — based on what was said above:

Parshas Vayeitzei,

7th of Kislev

The possibility to bring proof about the Holy One, Blessed be He, from the soul,

it is,

because,

sometimes they bring proof about the soul from the acquisition¹⁸.

That is to say,

Since the Holy One, blessed be He, created the soul in a way that it is possible to bring proof about the soul from Him, may He be blessed,

namely,

that the soul is in the image and likeness of the Above,

and in his language:

Atzilus emanates from the Ein Sof, the secret of G‑d.

.

comes sealed with His seal and imprinted and the like in His attributes" — therefore,

one can bring a proof from the soul about Him, may He be blessed,

And in his language: •After the proof is taken from the Holy One, blessed be He, regarding the soul, it establishes its existence for us.

.

We have another proof from it about the Holy One, blessed be He.

.

Just as the soul fills the body, so does the Holy One, blessed be He, fill the world, etc.

And there is much to elaborate on all this,

and,

Give to the wise and he will become wiser yet. • ■י.

11.

and arrogant,

And the main point,

that the printing of the book,

Derech Emunah,

and the beginning of studying it now,

will bring an additional awakening in the study of Pnimiyut HaTorah,

as it is explained in a manner of understanding and comprehension up to human intellect through the Torah of Chassidut Chabad,

and particularly during auspicious days — the month of Kislev,

close to the 10th of Kislev (Yud Tes Kislev) and the 19th of Kislev (Yud Kislev),

Yud-Tes Kislev,

that then there is an additional empowerment in everything related to the study of Chassidus and conduct in the ways of Chassidus,

explained at length.

And in continuation of this,

and as is customary in recent times to print Chassidic discourses

40)

and it is erased Nismakdis.

"Times they bring proof about the soul from Hashem" to "times they bring proof about Him from the soul" — from the house that this is the pleasantness and the reason.

41)

Masa,

M.

In proximity to days of virtue — indeed,

Here is the place to arouse and urge regarding the printing and study of the pamphlet of wedding discourses said by the Rebbe, my father-in-law, in the year 5689 (1929),

starting from the maamar of Shabbos Parshas Vayeitzei, beginning with 'And all your children',

until the maamar of Yud Tes Kislev, beginning with 'Said Rabbi Oshaya: the righteousness of Perazono in Israel'

(,

Perazon (its being without walls), which is in the manner of "Jerusalem will be inhabited without walls because of the multitude of people, etc.")

,

And with extra emphasis in this year — the year of תשמח,

,

Rejoice and make happy the beloved companions״״,

And the year of Hakhel — Kibbutz Galuyot,

(Instead of the situation that.

He scattered them among the nations*)"

,

to the situation and state of "Jerusalem shall be inhabited as open villages from the multitude of people"

as.

A great congregation will return and be awake,

"".

And may it be His will — and this is the main point — that through the increase in study and dissemination of the teachings of Chassidus,

Your wellsprings will spread forth to the outside,

The Master, the King Messiah, is coming,

Rejoice, the perfection of the matter of.

Gladden, You shall gladden",

the marriage of Hashem and Knesset Yisrael",

etc. the perfection of the matter of.

the assembly*,

that all of Israel are united and included in the point of "to fear Hashem your G-d",

,

Israel

(Torah)

and the Holy One, blessed be He, is all one",

speedily in our actual days.

42>.

the reading of the groom, may he live, to the Torah" — to sing H.

Boteret" Zihsased.

and to testify the miracle of Malchus I"n Andoch s"a ra and onward — regarding the connection of the wedding to Sh"m and Yiba.

43)

Zechariah 2,

8.

44)

Beginning of the discourse: 'Rabbi Oshaya said: "Until the end of his life" as it is taught.'

45)

Weeps at wedding blessings.

46)

Pesachim 87,

B.

47)

Jeremiah 31,

7.

48> See Shemot Rabbah, sec. 57.

49)

R. Levi 31,

13.

50)

See Zohar III, 73,

A.

Sefer HaSichos - 5748