English translation — ידוע שיחת כ״ק אדמו״ר (מהורש״ב) נ״ע״■ לתלמידי ישיבת תומכי תמימים — שנוסדה בקשר ובשייכות עם נישואי כ״ק מו״ח אדמו״ר נשיא דורנו", מנהל-פועל דהישיבה״ — בענין.כל היוצא למלחמת בית דוד•■1, בביאור מארז״ל”.אם ראית דור אחר דור מחרף צפה לרגליו של משיח, ומאי טעמא, אשר" חרפו אויביך וו אשר חרפו עקבות משיחך, ומה כתיב בתרי׳ ברוך*5 ה׳ לעולם אמן ואמן*.

48> Shas HaTorah Tarsa-A.

— And was published in print by His Holiness, Pachach, Adoneinu Moreinu V'Rabbeinu, called our generation

(taken from Chet 5787,

2 and onward.

Sicha important sec. 141 and Eilat•

49> see Sefer HaSichos Tishrei k. 104.

Hitvaaduyot 5748 ■ sec. 363 and these.

50> see Sicha Simchat Torah 5688

(Sefer HaSichos Torah Ohr d. 10>)

51> Shabbat 56,

a.

and Shach.

52> Yalkut Shimoni Kesem at its end

(Daled Samech Zayin Tav Kuf Mem final Mem)

.

53> Tachlim Sam,

Nun Bet.

54> Sham,

Nun Gimel.

60 Vav

Sefer HaSichos - 5748

And the point of humility — from the greatness of the descent to the very lowest,

"For Your enemies have reproached, Hashem, they have reproached the footsteps of Your anointed one,"

I.e., the revelation of the light of Mashiach ben David,

Through the actions of the "soldiers of the House of David,"

His students and emissaries, of our generation's Nasi,

In disseminating the wellsprings outward,

To the outside which has no outside below it.

(in seventy tongues,

as above)

,

And through this we effect the matter of “Blessed is the L‑rd forever, amen and amen”—the drawing down of

(“Blessed” from the term drawing down⁵⁶)

the revelation of Havayah

(the essential name, etc.”)

in the world

(from the language of concealment and hiding⁵⁷ of His light, may He be blessed,

until the extreme outside)

,

in the manner of “Amen and Amen,”

as is known that “Amen* indicates victory in battle,

and in this itself, “Amen and Amen,”

in a double manner⁶,

to indicate permanence and validity in an eternal manner —

After the clarification of the lowest, which there is none lower than it,

"Who have reproached the footsteps of Your anointed one,"

Even the possibility of the poverty of exile is nullified,

The true and complete redemption which has no exile after it.

7.

And one must add and sweeten more the aforementioned:

The verses "Who have reproached, etc., the footsteps of Your anointed one,"

"Blessed be the Lord forever, Amen and Amen" — they are at the end of Psalm 89 in Psalms.

And correspondingly to the division of the Book of Psalms according to the days of the month

(as per

55)

to note from the conclusion of the Zohar on our Torah portion

(and more•)

In the verse:

Blessed is the Lord forever, amen and amen. — In continuation of the discussion regarding the future redemption.

56)

T"uA from Miketz 37,

G.

V'N' - M.

57)

See Likkutei Sichos, Vol. 15, beginning of p. 234.

58)

L'k'ras Shelach 37,

D.

And N-m.

59)

A vow at its end.

And sh-n.

60)

To note the relevance of Kislev to redemption — see Yalkut Shimoni beginning of the portion Lech Lecha

(reference 64)

.

Sefer HaSichos 5748, p. 66 and onward.

5630, p. 9 and onward.

Published by the Rebbe, of blessed memory, the leader of our generation)

,

This is the conclusion of the lesson for the 18th of the month.

And from this we come to the lesson for the 19th of the month — Psalm 90,

"A prayer of Moses,

and its conclusion.

(of the psalm)

"And may the pleasantness etc.*,

"The World to Come is called Noam*⁷.

And regarding our subject:

The chapter of Tehillim of Yud-Tes Kislev is — "A prayer of Moses etc. And may the pleasantness of the L-rd',

Because,

On Yud-Tes Kislev began and was made the matter of "Spread forth your springs outward*,

which brings about the revelation of "And may the pleasantness etc.",

"The World to Come.*

And the preparation for this — in the lesson of the 10th of Kislev,

Eve of the 19th of Kislev — "which they reproached the footsteps of Your anointed; blessed is the Lord forever, amen and amen*,

that refers to the work of spreading the wellsprings outward

("our deeds and our service")

during the time of exile.

And this humble one is emphasized most in our generation — the footsteps of the footsteps of Moshiach

("generation after generation reproaches*)

,

by means of "the soldiers of the House of David*,

his students and emissaries and emissaries of emissaries etc. of our master, our teacher, and our Rebbe, the Rebbe of our generation⁶²,

eternal names in war⁸,

until the revelation of Mashiach ben David in actuality,

in the manner of "Blessed be Hashem forever, amen and amen*,

a redemption that is followed by no exile.

Parshas Vayeishev,

3rd of Kislev

and 6 and

Ch.

The lesson from all that has been said regarding actual deed —,

the deed is the main thing•":

As we stand on the day of the week after the 12th of Kislev — because not only the continuation of the matters of the *0th of Kislev,

that their content and point is the spreading of the wellsprings outward,

but,

Elevation and perfection

(,

and they completed\")

,

to the manner of skipping and leaping-this\",

incomparable even regarding Yud Tes Kislev.

And simply to add in a house of study and with greater strength in all the activities of spreading the wellsprings, it is obligatory,

to the point of an obligation that there is no greater obligation,

Beginning from this holy Shabbos, they served

(in a manner permitted and relevant on Shabbos)

,

and even more — after Havdalah,

and during the three days after Shabbos•

and the continuation of the activity,

and with greater vigor and greater strength,

on the days of Chanukah⁹*,

In a manner of,

adds and continues,

and to the influence on the entire year.

* * *

64)

Avot 1:17.

65)

,

Jumping with the foot *' and meticulousness regarding legs,

And as explained in Makanah Pich Sohelot•

(Yiku-t saris so,

b)

,

that is,

,

his congregation and was elevated to Gafri

(with □ feet)

ספעפדו ומגבו קלפניז.

66)

נולל קסמקיו נהפזוקדזקד.

■ and napkin

[the model of the parrot of Havdalah is • to sanctify the day of the assembly.

.

and also)

his coming-

(refan-em halei kabat refakis)

,

Ke'el yada nafkancha k'dokach habat gas bifi hachol

(see Ba'aronah Lekoik Yitro 5787.

ukin>]

,

ad zeniver bahem kasdatatem hi.

After Shabbatai,

The survey of the Knesset of D.Y.M. was paved.

61)

•Until the end of the foot of the Kook,

,

His bride, the foot of the Tarsudai■

(Knesset now,

In the x Kasnela even the foot of the Tarsudai

(See in Arona Papri, the Nova, 5738)

(Sa-s — from Lux ch-n of YY Yailer: l ch and training and k-n)

-

And to comment on our chapter

(Rss,

Rik a-n)

.

Yosef Ken Yizkeh Kana Nehiyeh Sov,

his hand withered)

may the foot of Pekakuk cease,

by means of the spill in me sub-.

9.

Additional to the above regarding the addition in the inversion of the wellsprings is obligatory,

that this is the common theme of Yud-Tes Kislev and Chanukah,

one should arouse on this Shabbos Kodesh — the Shabbos from which is blessed

(also and especially)

The fourth day of the week,

The first day of Chanukah — regarding the preparations

(a great preparation)

for the days of Chanukah,

including and especially — regarding the expressions below.

And as an introduction:

.

"Chanukah" is from the word chinuch — the dedication of the altar and the Holy Temple."

And its parallel in the service of every Jew — the education of his private Holy Temple,

.

And they shall make Me a sanctuary and I will dwell in their midst•

(in the midst of each one)

\

including and especially — the education of the young,

,

Chanoch

68)

since Sefakchin to Zarnkhi mighty Moget

see Shabbat 62,

a.

Rambam Hilchot Shabbat 24:5.

Tur Shulchan Aruch

(Middah Hava)

Orach Chaim siman 370 se'if

(Sec. 12^

69)

Reward of Nitler R' Mazerzet.

as it is written

(Bereishit 1,

14-16)

.

"Let there be lights in the firmament? of the heavens, the greater light, the lesser light" • — emphasis of the humble light, the matter of Chanunah.

And to note from the words of the Shelah

(Our parsha, a discourse on 'Ba'az Esav' with gloss)

Shin of Chanukah.

.

Alludes to the world's desire.

.

And it covers that the beginning of creation was 'Let there be light'.

From coins and its value, authority.

And in particular, Atar: the light of the beginning of creation,

"Let there be light,"

Light that was created on the first day — He set it aside and hid it for the righteous in the future to come

(Chagigah 12,

a.

and elsewhere)

,

But the light that actually shines in creation — was revealed on the fourth day.

70)

See Biah 2,

b. and in Rashi.

d.

a.

Goes Talmudic in his valuation.

And so it appears.

71> Shibolei HaLeket s?dd.

And see there, Chelek Beis, p. 3, column 6, note beginning 'In the dedication of'.

And see there.

72)

Terumah 25,

and see Alshich on the Sefer.

Shelah, M,

A.

And more.

62 v

Sefer HaSichos - 5748

To be established, etc. Even when he grows old he will not depart from it.*

They are small in knowledge of Torah,

and they — and primarily — are small in the simple sense,

with whom the matter of education in its simple sense is most emphasized.

From this it is understood that the days of Chanukah are most conducive to increase in all activities of education of Jewish children.

And with greater emphasis in these days of ours:

In recent years, the state of education of Jewish children has been deteriorating

(both in the Diaspora and in the Land of Israel)

in a shocking manner,

and unfortunately, etc.,

there are hundreds and thousands, etc., of Jewish children who have no idea about matters of Judaism,

Torah and its mitzvos.

Therefore,

the order of the hour is for each and every one to endeavor according to his ability and even more, etc. — in the education of Jewish children in the spirit of Torah and its mitzvos.

In the way of Yaakov,

Yisrael Saba.

And a special segulah in this year,

the year of Hakhel — as it is said: 'And their children who do not know shall hear and learn to fear the L-rd your G-d all the days.'¹⁰

And in practical terms — it is worthwhile and proper to arouse and propose,

especially in connection with the days of Chanukah,

two suggestions:

(a)

Regarding the lighting of the Chanukah candle,

(B)

Regarding the custom of giving Chanukah money,

as follows.

10.

The first matter — lighting the Chanukah candle at the entrance of the children's rooms:

In addition to the actions regarding the lighting of the Chanukah candle in all Jewish homes,

and also the lighting of the Chanukah candle in public and communal places to emphasize the matter of "publicizing the miracle¹¹"

(as discussed at length in previous years)

—

73)

Proverbs 52,

and

74)

and a child not,

13.

75)

year 53,

N.

It is worthwhile and proper to arouse regarding* the lighting of the Chanukah candle at the entrance of the children's rooms.

And as an introduction:

It was discussed at length in the recent period regarding the proposal that every Jew of Israel,

from great to small,

should make his private home like a •miniature Sanctuary¹²,

a class of Torah,

prayer and acts of kindness,

including and especially regarding Jewish children — that they do likewise in their private room,

through this that they have a siddur

(prayer)

,

Chumash

(Torah)

,

and a charity box

(Gemach)

,

and every single day they will pray from the siddur,

and they will study the Chumash,

and they will give charity

(on weekdays,

and on Erev Shabbos — double the error of tzedakah,

also for the day of Shabbos)

.

And following this,

it is advisable and proper that at the entrance of the children's room there should also be a menorah

(and candle lighting)

Chanukah\"

(In addition to the fact that they will certainly explain to the children the content and meaning of the lighting of Chanukah candles,

in the style prepared for them)

,

that through this there will be added more in the matter of education,

both regarding children,

that when they see the Chanukah menorah at the entrance of their room,

a stronger impression is made on their soul, etc.,

and regarding the room,

• a minor sanctuary¹³,

On the matter of, and a source, and alludes to the dedication of the Holy Temple on Chanukah.

11.

And the second matter — the giving of Chanukah money each day of Chanukah:

76)

Rad.

Yechezkel 11,

67.

Megillah 110,

A.

77)

The three pillars upon which the world stands

(Avot 1:2)

.

Starting from.

A small world is man¹⁴,

And through him, also the great world is affected.

(see Likutei Torah, Nimdan, 5,

resh ayin-nun)

.

78)

Regarding the mezuzah — mezuzah on the right and Chanukah candle on the left

(year 53,

1)

.

And to note,

that there is also •וזידנוד שניניהם•

(Torah Or, Mikeitz 42,

d)

— see 3rd haqavio.

And see also She'iltot

(She'ilta 56)

: Mezuzah on the right and Chanukah lamp on the left and Naeh-b in a tallit that is wrapped in the midst and in the Shulchan Aruch of the Maharil so-m m. MSS: and to fulfill the threefold light.

Parshas Vayeishev,

2nd of Kislev

Custom of Israel

("It is Torah")

that on Chanukah they give Chanukah gelt to children.

And so our Nesi'im practiced — as related by the Rebbe, that his father would give Chanukah gelt

(on the night of the fourth• or fifth candle)

■•.

And so was the custom of my master, my father-in-law, the Rebbe, to give Chanukah money to his daughters,

even after their marriage,

and also to his sons-in-law.

And this custom is connected to the matter of education —

like "educate the youth,"

and it is like how one educates a child when he begins to study

(

when one wants to teach him,

And it is far from this,

he must educate him,

And the education is in the many gifts that they give to the")

,

For on Chanukah there is a renewal of the Torah anew after the decree of the Greeks who sought to make them forget Your Torah,

And when they educate him, then they throw coins to him¹⁵*".

And in the manner of the Rambam",

The Sages said" A person should always engage in Torah even if not

79)

Shas, Zohar, Orach Chaim 818 sec.

Siftei Cohen, sec. 7.

And Sod.

And see Likutei Sichot vol. 22, p. 56, note 2.

And etc.

80)

To remove from Mag-* R-sh Hallel of Chanukah that its customs the saws the second to surround the fools etc.,

But,

There it is Nunsim, Sanim, Dosa.

See the letters of Levi-Tz, section 358: •And the custom from long ago that they give Chanukah money

(And it could be that there is a tradition for this

(Besides the prohibition in Magen Avraham at the beginning of the laws of Chanukah,

And there it is in Nasarim Sanim)

,

From that which our Sages said

(year 22,

1)

It is forbidden to lecture masses as a nail on Chanukah candle,

Sensato Nessot Dosa,

From that on Chanukah we dissolve metals,

For they were given for expenditure,

They give them,

And the acronym that it is forbidden to recite it opposite a Chanukah candle."

81)

•Hayom Yom* 58 Kislev,

the¹⁶ of Chanukah.

82)

To remove from Rashi our flax to him,

to him: •There is no man who refrains from sending to his son-in-law his son and to his daughter-in-law his daughter."

83)

Tanya our parshah as,

4 — Naniaor Haseniyo of Chanukat HaMizbeach and Chanukat HaBayit, S. Rinnoy Sernanot,

Many gifts, etc.

84)

LeSusi Levi Yitzchak there.

85> Halei Teshuvah, chapter 10, halakha 5.

86)

Pesachim 50,

b.

And sh-n.

For its own sake,

That from not for its own sake, one comes to for its own sake,

Therefore, when teaching the young students.

.

They only teach them out of fear and in order to receive reward.

And he elaborated on this in his commentary on the Mishnah¹⁷ —,

Necessarily, the teacher will need.

.

He should encourage him to study topics that are beloved to him in his youth,

And he should say to him: Read and I will give you nuts.

.

Learn this parshah or this chapter and I will give you one dinar or two dinars,

And thus he reads and strives to take that money, etc.

And based on the above regarding excessive effort in the matter of education — it is worthwhile and proper to suggest that they give Chanukah money to children

(not just once,

but)

on all the days of Chanukah

(and on Friday,

or on Sunday,

they should also give for Shabbos day)

,

and to explain to them,

that the giving of money is so that they add more in Torah study etc.

12.

And to note:

In the custom of our Nesi'im regarding the giving of Chanukah money, there is also a restriction of giving it only once —,

on the night of the fourth or fifth candle*.

And therefore,

there is no place,

apparently,

to institute the giving of Chanukah money every day.

And the reason for this — for at first glance,

since this custom is connected with the matter of education,

why was it not practiced every day? — one must say,

so that it should not become a routine matter,

for then,

it does not arouse as much amazement and excitement as something truly new.

87)

Sanhedrin, beginning of chapter Halokeiach.

88)

as it is written •Chanid l'nasi sel pi dranu* specifically.

89)

Example of the matter from the present day — •Hakhel— the taste of* Sanso, remembrance of Hakhel

(as in several years that are •remembrance of the Temple■)

,

that is,

that this is the stamp of 'Guard your foot when you bear to the house of God'■

(Ecclesiastes 4,

17.

and see Berachos 23,

a)

,

•Make your foot scarce from your neighbor's house■

(Proverbs 25,

Sefer HaSichos - 5748

However,

Due to the intensification of the darkness of exile,

including and especially regarding the deterioration of the state of education

(as above, sec. 69)

,

it is necessary to add and increase light and holiness — that is, there is place and need to add also regarding the custom of giving Chanukah money,

not just once

(as the main custom)

,

but

(also)

every day.

And in order to also fulfill the instruction of our Nesi'im to give Chanukah gelt.

On the night of the fourth or fifth candle",

This also includes negating the concern that it might become a regular thing — so the advisable advice is that on the night of the fourth or fifth candle they should give double,

or three times as much,

A manner of innovation.

13.

Similarly, one must arouse and urge regarding the addition in matters of

“Hakhel” and “Simchah” during the days of Chanukah — continuing from what was discussed many times during the year regarding the special quality of this year,

the year of Hakhel,

and the year of Tishmach,

and as we stand on the day of Shabbos Kodesh from which the days of Chanukah are blessed,

one must arouse and urge

יו.

And see Chagigah 7,

א)

,

ובנדו״ו,

that if they establish in Babylon the Motzaei Shemittah the status of D.

Assemble the people, the men, the women, and the children•

(Like in the time of the Temple/ will do this a regular thing according to measure•,

And concerning the concern that the prestige in this will be diminished,

and especially since the discussion is about the distinction of the “Hakhel” gathering in the Beis HaMikdash

(See at length the sichah of Shabbos Parshas Bereishis

(b)

Continuation for Simchas Torah

(see above d 6! and onward-)

)

.

And on the other hand, the get,

the content and activity of Hakhel,

.

To fear the L‑rd your G‑d — this is a constant obligation,

and especially on Shabbosim,

• to assemble congregations every Shabbos in synagogues and study halls to learn Torah with them publicly.

.

And to expound on matters of Aggadah to instill fear of Heaven in their hearts•

(Shulchan Aruch of the Alter Rebbe, Orach Chayim, siman 90, se'if 3)

.

Regarding the addition in matters of ■Hakhel■ and "Simcha" with greater vigor and strength.

90)

To note the connection of "Hakhel■ to the weekly portion — •And Jacob dwelt in the land of his father's sojournings-,

•Megurei is a term for assembly and entry,

like one who gathers in summer•

(Orach Chayim, Likutei Torah, siman 51)

,

And.

Magoi is a term for fear,

and also a term for treasure.

.

Fear of the L-rd is His treasure•

(Torah Or, our portion, ch.27,

b)

— gathering and entry of B'nei Yisrael

(Yaakov — whose soul includes all the souls of Yisrael

(Iggeres HaKodesh, sec. 12)

)

•to fear the L-rd G-d all the days".

And more specifically:

(a)

•And behold, we were binding sheaves... your sheaves gathered around and bowed down to my sheaf•

our Parshah (37,

7)

,

the gathering and assembly of the 12 tribes,

along the lines of the matter of,

And Moshe assembled•,

•When the heads of the people, the tribes of Israel, gathered\",

through the bittul of prostration, etc.

(Ohr HaTorah, our parasha, Rada,

b and onward/

(b)

•And behold, the sun and the moon and eleven stars were bowing down to me•

(our parasha, ibid.,

s)

— that the bowing and nullification is with the people

(sun)

and the women

(month)

and the children

(Stars/ ad • Gather the people, the men, the women, and the children, the stranger to fear [Ach] the L-rd your G-d■

(See Ohel Torah there, see,

50 and onward)

.

91)

To highlight the connection of 'simchah■' to the weekly Parsha — Kislev at the end of our Parsha

(From,

together and onward)

•And in the vine three branches, and the clusters ripened into grapes, fire,

•This is the wine that was preserved in its grapes from the six days of creation•

(Zohar, our Parsha, 192,

a)

— the expression of the concept of.

Wine• •that gladdens God and men•

(See at length Ohr HaTorah on our Parsha

(Volume 5)

Tiskabel,

1 and onward)

.

And see also Zohar at the end of our Parsha: •Fortunate are the righteous that the Holy One, blessed be He, desires them to prepare to merit for them the World to Come and tomorrow- they will be with the righteous who are destined to rejoice in God, in the path,

of the path

(Psalms 5,

12)

And let all who take refuge in You rejoice, forever let them sing for joy; and shelter them, and let those who love Your name exult in You".

Shabbos Parshas Masei,

21 Kislev

,

Hakhel':

It is known ■• that the main miracle of Chanukah was regarding spiritual matters,

Torah study and the fulfillment of the mitzvos,

,

they nullified their religion and did not allow them to engage in Torah and mitzvos",

,

to cause them to forget Your Torah and to remove them from the statutes of Your will",

Therefore,

also the miracle is primarily a spiritual miracle,

,

They established and made them festive days with Hallel and thanksgiving"■,

And also the remembrance of the miracle was established by lighting the candles"

,

A candle of mitzvah and Torah light

(,

And the remembrance of the miracle was established regarding matters of service of

And from this it is understood,

that the days of Chanukah are most capable of adding encouragement and strengthening in study,

Your Torah and in fulfillment.

Laws of Your will,

,

A candle of a mitzvah and Torah light•,

And in the manner of,

Publicizing the miracle",

,

With a large crowd,

This is also the content of “Assemble the people, the men, the women, and the children” etc. “to fear” ■ the L-rd G-d—

92)

See G‑n Levush,

In him and he urged a path of rich crumbs.

Completion for the Rebbe's supplement.

(For the exceptional of Medunravo)

Name Sig.

93)

Rimmonim, beginning of the Hallel of Hanukkah.

94)

Nusach.

And for the miracles".

95)

Proverbs 6,

56.

And see my commentary on the verse 'Chayah' — year 23,

N.

96)

Supplement to Shulchan Aruch of the Alter Rebbe, ibid.

d9)

to the verse — Proverbs 14,

58.

And see Agzik Talmudic bearnu.

and Shin.

98)

Because.

Women are obligated in the Chanukah light, for they too were part of that miracle.

(year 23,

a)

,

And furthermore —.

Through a woman the miracle was performed.

(Marash'■ Z40)

99)

For Chanukah is especially connected with the matter of education,

as the secret.

100)

The purpose of "His Torah" and "His statutes" — and He commanded us to do all these statutes to fear the Lord our God,

(And Va'etchanan 6,

24.

And see Tanya 10 that<)

And also to note from the precision of 'Torah Chadasha' and.

Statutes will sustain,

That the war of the Greeks was

(not about the study of Torah and fulfillment of the commandments themselves,

but)

not to mention that the Torah is the Torah of G-d,

.

Their Torah,

and that the mitzvot are laws of His will, may He be blessed,

.

Laws of His will•

(.

Hayom Yom• cause and see Likutei Sichos Chakiyah page 238.

and shin‑nun)

— the emphasizing of the giant D.

to fear

like them*'"¹,

and.

that we were victorious':

The days of Chanukah are also,

days of joy* — especially according to the opinion of the Rambam",

the Sages instituted.

.

That these eight days should be.

.

Days of joy and praise²"■,

And therefore,

since they also [are] in the year Tishmat

[whether concerning His people,

Tishmat♦

(Tav with a chirik)]

,

And as for others,

,

rejoice*

(tav with a shva)

]

— behold,

during the days of Chanukah

(and in particular, according to the Rambam, they are,

days of joy*)

Surely it is worthwhile to add and increase in granting joy²"■.

Therefore,

It is worthwhile and proper that during the days of Chanukah, gatherings and parties should be arranged in every place

(,

the congregation•)

of joy",

whether for men, whether for women, and whether for children,

that are in them

the - in the complete Torah specifically.

Z'nek Z'd,

Sheid Nimkhad Levad• Ha'shnezn- Shnitzedeh,

the inner dimension of the Torah,

and spreads as explained in the teachings of Chassidus Chabad — through which it is proper,

to fear G‑d,

.

Know the God of your father and serve Him with a whole heart.

(that it is a rest,

9.

and this is taught: a verse they acquired,

b)

.

001 Ralr not,

Yud-Nun, Yud-Gimmel.

102)

V'Narmia

(Orach S'chir Siv)

Nativ ■shish katzat mizveh nerinei haseudot.

U're'eh Likutei Sichot Chayei Ayin 142 V'eilu,

V'nihnasem sham.

U're'eh Hashlamah l'Shulchan Aruch Admur HaZaken sham,

that after bringing the dispute whether they established them only for praise and thanksgiving and not for feast and joy,

or that they established them also for feast and joy

(whether because of the miracle of the victory of the war,

or because of the joy of the dedication of the altar and the Temple)

,

concludes:.

And regarding the practice, it is an ancient custom to increase in feasting on these days,

and we practice in these countries.

103)

See also sichos: Ner Hashem and Chanukah

(see there p. 400 and on)

And Motzai Shabbos Chanukah 5746.

104)

Including also the neo-Persian,

in the family circle etc. — as is known, the custom of our Rebbeim Nesi'einu sh.

on one of the Chanukah nights they would make a kind of farbrengen with the household members etc.

(.

Today, 28 Kislev)

.

105)

And to note,

this gift is also related to the aforementioned about the custom of giving Chanukah money — because: the giving of Chanukah money brings joy,

And also,

when they announce about the recipient of the money

66 and

Sefer HaSichos - 5748

They will awaken regarding matters of Torah and His commandments,

,

"A candle is a mitzvah and the Torah is light",

And to the beginning of the service and its essence and its root"■,

to fear the L-rd your G-d""■•

14.

And the hope is strong,

that,

the above-mentioned proposals — which will certainly be publicized in every place — will be received with a pleasant countenance and with joy,

and the main thing,

that they will be implemented in actual practice,

,

the deed is the main thing.*

And may it be [His] will that the acceptance of resolutions regarding all the aforementioned matters, and with all speed — will effect and bring down the reward²¹"■ of all these matters,

,

Midah Keneged Midah יי"■,

in utmost perfection:

a)

Spreading the wellsprings outward — to fulfill the promise of d'atei mar d'a malba meshichai",

b)

Lighting the Chanukah candle at the entrance of every house and room that they should make them in the private little Beis HaMikdash — to the lighting of the Menorah candles of the third Beis HaMikdash■■■!,

Chanunah — gathering and assembling many,

And when they add to the price of the nova,

it also increases the number of the congregants, etc.

106)

He deterred, Rapha.

107)

To note from the footnote in the completion to Shvi'ah AdHu there,

.

There are those who customarily, during these meals, say songs and praises to Hashem.

.

And through this it is explained that the meal comes to make the miracle beloved and publicized,

and then it is a mitzvah meal, etc.*

108)

See Taanit 8,

50.

Shulchan Aruch Orach Chaim siman 511.

109)

Sanhedrin 7,

sec. 1.

And see Sotah 8,

2 and yet.

110)

And also the candles of the menorah —.

These candles are never in words•

(Ramban, Rashi, Beha'alotcha)

,

That is,

not only the completeness of the seven lamps,

like the Menorah of the Beis HaMikdash with its seven branches,

but also the completeness of the eight lamps,

like the Menorah of the days of Moshiach with its eight branches

(Zechariah 13,

b.

And see the pamphlet of sichos of Parshas Vayeishev 5746 at its end.

And see the note there.)

.

3)

The addition in Chanukah money for the children — 30,

Chanukah money* that the Holy One, blessed be He, gives to each and every one of Israel,

,

For a youth■■■ Israel and I love him*²■׳,

The true and complete redemption through our righteous Moshiach,

when then there will be the inauguration,

the Temple, "Your hands established, Adon-ai"*²"

and,

the renewal of the Torah anew•"

,

a new Torah will go forth from Me*²⁴"

d)

And the addition in the matters,

Hakhel* and 'Simchah* — to fulfill the destiny,

And you will be gathered one by one, O children of Israel*⁵■■,

A great assembly will return here",

And 'eternal joy upon their heads*²⁶".

111)

To note from the differences to our parshah — since in Yosef

(that Israel is called by his name

(Rashi and Midrash Tehillim 80,

2)

)

It is said ■and he is a youth-

(37,

2)

,

•by the life of Yosef and he is a youth,

When Israel was a child, I loved him,

Israel the small, like•

(Ohr HaTorah, our parshah, Re'eh,

b)

.

112&gt; Hosea 11,

a.

And see Likkutei Sichos, vol. 21, p. 20 and onward.

Vashti.

113)

Beshalach 66,

17.

114)

Isaiah 51,

4.

Vayikra 13,

3.

115)

Yeshayahu (Isaiah) 5,

12.

116)

Yirmiyahu (Jeremiah) 31,

7.

117)

To also note from Mordell

(Julio Zev,

A)

peace be upon them.

And in the vine were three branches and—

His vine these are Israel and in it he says • you uproot a vine of bastards.

(.

This nation is compared to a vine,

Its branches are the householders,

Its clusters are the Torah scholars and the like

(See 'Diyah Gefen Mamzerim Tasi'a' תרפ״ז)

)

,

The three branches are the three Festivals on which Israel ascends in the Temple each year,

and when it blossomed, it ascended with shoots.

.

The time has come for Israel to be redeemed, as it were — their unity that brings about the redemption.

018 Isaiah 35,

10.

51,

11.

Shas, Masechet,

21 Kislev

Addition*

A.

The conclusion of most of the sections that are guarded■ is in the verse¹ •Blessed is the Lord forever, Amen and Amen¹.

And clear explanation: a)

The reason for the conclusion of the Zohar with this verse,

And seemingly it has no connection to

1)

In the entire book of Genesis

(Salbi chapter 38! in the book of Samuel — Parshat Va'era,

Bo and Pekudei; all of Vayikra

(except for Parshat Vayikra,

Shemini and Bechukotai)

; all of Bamidbar

(except for P' P'soti, and there is no Zohar on P' P'?)

; all of Devarim

(except for Parshat Ekev and Shoftim.

And there is no Zohar on parshiot: Devarim,

Behold,

Come,

answered and blessing)

.

Several parshiyos conclude

(after • Blessed is the wicked forever? his mother and said?)

in words.

The Lord will reign forever, amen and said.

(apparently the verse in Psalms

(146,

10)

with the addition of •Amo and Asaf)

,

and sometimes as in acronyms

(,

Bila"o Yila"o-

,

But in general, this is the same content of.

Blessed be forever, amen and amen.

And see cross-reference note 14.

And the beauty that in the great Zohar

(Print: Cremona, shin-yud-hei-kaf; Lublin, shin-pei-gimel-dalet)

the conclusion of the parshiot

(except for Parshas Shepini.

And in the printing that is missing the 'hadach' of Parshat Ha'azinu)

,

It is in the acronym •Bilau" Yilvor

(Except for Parshat Pekudei where it is written in full — .

Barud Hashem leolam affen v'amo yimloch Hashem leolam amen v'afef/

2)

Bekiseh Parshios

(Also in the first printing of the Zohar)

Copied what is written in acronyms

(

Bilau- / and not in its full form

(And note that in the great Zohar, the ending of all the sections is Bar-t.

Bilau yilayiv-/

But prima facie, one cannot be precise about it.

Because it is certain that in all the endings, the initials depend on the copyist of the manuscript or the book

(Or — we will swear the...? / and... of the general — place in our building,

Yazov that was received, this distribution of the pages,

and Basil* in the matter you will fear also the important.

And even Achil that regarding the Natan hand of Pduik is

(that is written in its fullness or in its abbreviation/ there is no precision in it bonus,

apparently in B-M the changes in such a thing from one print to another.

3)

And so is also the conclusion of Tkraz

(end of Tikkun ayin/ and to insist that so is the conclusion in most of the sections of Or HaChama in his commentary on the Zohar.

As explained in the Zohar before this.

b)

On the other hand — why specifically these portions conclude with the aforementioned verse,

and not all the portions in the Zohar?

One cannot say that the verse is a printer's addition* — because: a)

It is not plausible that the printer would add this on his own,

Moreover — in several portions he will disagree and not reconcile with the aforementioned.

b)

The conclusion in this verse is also in the first edition of the Zohar¹: and we see the great precision in this Zohar from the publisher's introduction where he noted the changes from the manuscripts,

and notes the change that 'we replaced the heys of the Name with daleys so that the Name would not be disrespected,'

and does not note that the aforementioned verse added it.

c)

The addition of the verse is both in the first edition of the Zohar before us¹,

and in the Zohar Gedolei — both of which were printed from different manuscripts as is known.

At first glance, one could say,

that the conclusion with this verse is in order to end with praise and thanksgiving to G-d³¹,

,

In words of praise, etc.*

(Even though it has no connection to the content of the Zohar's words there,

and also it is not explained in the Zohar there)

* — as usual in several books.

In any case, it is reasonable to say that the conclusion in this verse

4)

And based on this, the agent said of* was explained anav zuz in the book of Zohar.

*See further note 10.

5)

Menachem Schneerson* shlit"a.

6)

And one must clarify whether the text *vav was added in some books — which was published by this printer or also by another printer.

7)

As above note 1.

8)

*It is not to say that this is in order to conclude with a matter of good.

(Tosafot on the phrase teiv* — final delivers in the law)

— In all the sections of the Zohar, the content at the conclusion of the section

(to the elder, write this)

He* in a good matter,

And the completeness of the good — the redemption

(as follows in the interior/

9)

Tofei Shem.

68 n

Sefer HaSichos - 5748

Shayid, and it is the continuation

(also)

to what was discussed above in the Zohar³².

B.

And one must say the explanation of this.

(At any rate, regarding most of the portions that end with the aforementioned verse)

And in the language of Chassidus:

The content of the majority of the portions of the Zohar that end with the verse "Baruch Hashem l'olam amen v'amen"

(Or — also "Yimloch Hashem l'olam amen v'amen")

— it is related to the future redemption.

And we can say the reason for this,

Because 'in this your composition which is the book of the Zohar.

.

They will go out through the Name from exile with mercy*¹¹.

The general content of the future redemption is — "the revelation of the light of Ein Sof blessed be He in this physical world*¹²,

the completeness of the revelation of His essence's dwelling in the lower realms*¹³.

And this is the content of the verse "Blessed is the L‑rd forever

10)

And also to this end

(that the text is not the printer's addition,

it is from the Zohar)

One should not ask why this humble one was not explained in the commentators of the Zohar

(see note 4)

— for it is not the way of the commentators to explain every single word in the Zohar,

but only some of the Zohar's statements and nuances of language, etc.

And that which is not written in this book "Beis Aharon and Additions" — perhaps one can explain that the notes in the book.

Beis Aharon and Additions*

(where there he added, presumably,

(Harav Hagaon Harav Hachasid ... Avraham Dovid Lauvas n"y)

HaBiyunim L.

Sifrei HaZohar according to the pages and columns that now will not change anymore — L' Hamechaber Han"l in his introduction to his book)

— were done by the author's students,

And afterwards they were arranged or proofread by the author,

And in it there is much wisdom and also craftsmanship

(And therefore it is named after him)

,

And therefore if* the students understood that this text is an addition by the printer,

or conclusion with words of praise and thanksgiving

(as established above in the text)

.

11)

ZChag 124,

b

(BRei-M)

.

It is brought and explained in Iggeres HaKodesh, Ramach* vav.

12)

Tanya, ch. 37.

13)

See Tanya, ch. 36.

Amen and amen* — the future redemption"

(see* section 6)

: the extension of the revelation of Havayah in the world

(from the language of concealment and hiding,

"lower ones* "regarding the concealment of His light, may He be blessed^")

,

in the manner of "Amen and Amen*,

that "Amen*" indicates victory in war openly in this physical world,

and in this itself — "Amen and Amen*,

in Poland,

victory of the future redemption,

Eternal redemption after which there is no exile,

For after the clarification of the lowest, which has no lower level beneath it,

"Who have reproached the footsteps of Your anointed*,

The possibility of exile is also nullified.

And accordingly, it must be explained that the conclusion of the portions of Vaeira,

which conclude with the matter of the future redemption",

is the verse "Blessed is the Lord forever, amen and amen*³⁷ — for this verse speaks

Shabbos Parshas Vayeishev,

21 Kislev 69v

as the perfection of the humility of the redemption,

the drawing down and revelation

of G-dliness in this physical world,

until it becomes a dwelling place for Him, blessed be He, in the lower realms.

That their conclusion is not like the content of the matter of the future redemption*.

!And to note that the great choice of the conclusion of all the Parshiyos is in this verse

(as above note 1)

,

even though some of the portions do not conclude with the humility of the redemption)

.

70 and

Sefer HaSichos - 5748