English translation — משיחת ש״ם שמות, י״ט טבת ה׳תשמ״ח

A.

From the Shabbos, the days of Shabbos are.

From it are blessed all these days*¹ and Chana blessed or

(and primarily)

the special days,

days of segulah,

of the coming week — 20 Teves¹,

The yom hahulula of the Rambam,

or the 24th of Teves,

the yom hahulula of the Alter Rebbe*.

Regarding the day of histalkus, the Alter Rebbe explains

(the baal hahulula of the 24th of Teves)

,

that on the day of histalkus of a tzaddik, it is.

all his deeds, Torah, and service which he served all the days of his life*• become,

Is revealed and shines in the manner of a revelation from above to below.

.

And effects³ salvations within the land*;

And it is known then,

These days are remembered and observed",

On the day of the yahrzeit

1> Zechin 63,

B.

Pach,

A.

2)

And it was spread: the year 58 the year of this year fell on the day of the week year

Sunday

,

and counted the years of the year

(the days of the study this)

She is not fit to be a carrier of the year.

Version of this that today is.

Erev• Yoma d'Pagra and New-N,

From the day of its morrow,

And we specify after the vision,

Our [word] is counted z‑znrn yo‑s they say Tachanun

(or.

Charity of the needy.

5)

Shem HaGedolim of the Chida, section Gedolim, entry Ziv, Rambam, his conclusion.

Toldot HaRambam

(that were printed responsa of Avraham ben HaRambam)

— from Michtav of R⁴ David HaNagid, grandson of the Rambam.

Seder HaDorot, year 528.

See Likkutei Sichot, vol. 26, note 1.

4)

■ Nemosh-k the names, melody light for wandering off-

(the language of the branch printed in

answer language ■ its beginning.

and his 'Piskei Dinim' at the end)

.

and see Naruna, Igrot Kodesh of the Admo"r, p. 237 and these.

.

house of Rani • important count.

And more.

5)

Igros Kodesh, sec. 58

(flour,

a)

.

6)

Igros Kodesh, sec. 27

(146,

a)

.

d)

Tehillim 74,

13.

8)

Esther 9,

28.

And see the hint of miracles, rectification of enemies,

Huna and Natan said to David to prepare vats.

each year,

And on the contrary — each year there is an addition and ascent⁵.

And since,

all days* of the word,

or the days of the Hilula of the 20th and of 24 Tevet,

They are blessed from the Shabbat preceding them — it is understood,

that the blessing that the yemei hahillula receive from Shabbat is greater than the virtue that is in them intrinsically.

B.

All matters and events are through Divine Providence — from this it is understood:

A)

that both yemei hahillula are in this year in the same week,

and both are blessed from the same Shabbat — this is because there is a common point between them.

As has been spoken at length" regarding the special connection between the Alter Rebbe and the Rambam.

[And to add,

So in this year, the connection of the old Rebbe with the Rambam is emphasized and prominent also in that which a)

According to Divine Providence, it was arranged that the conclusion of the fourth cycle of studying the Rambam

(according to the division of

9)

As is understood from the customs of yahrzeit each year on the day of passing.

10)

For on the day of the hillula, each and every year, the baal hahillula is elevated to a higher level and higher world — see Likutei Sichos there p. 329 note 15.

(And further4 Zsh—3

11)

Keter Shem Sov in additions Ski”s and onward.

And Sh”N.

12)

Likutei Sichos ibid., vol. 4, p. 26 and onward.

96 and

Sefer HaSichos - Ch”Tammach

3 chapters a day)

— And since this study is widespread and spread throughout all the Diaspora of Israel, it goes along with "The custom of Israel is Torah" — is on the day of the 24th of Tevet,

the day of the hilula of the old Rebbe.

b)

The passing of the old Rebbe was •on Motzaei Shabbat of Shemot",

And this year it is on the day of the passing of the Rambam]

.

b)

So that the Shabbos from which the above-mentioned days of the Hillulah are blessed is Shabbos Parshas Shemos

[And particularly according to the announcement of the Baal HaHillulah,

that one must live with the time,

with the weekly parshah]

— so it is from the perspective that the content of,

his deeds, Torah, and service" of the Rambam and of the Alter Rebbe are hinted in the parshiyos of Shemos.

3.

One will understand it by prefacing that the content

(and a chiddush)

From Parshas Shemos is —

(the beginning of the)

Geulah from Egypt.

In the previous parshios

(in Sefer Bereishis)

it speaks about how Yosef and afterwards Yaakov and his sons came into

(galus)

Egypt.

And although in the parshiyos it states the promise",

And Elokim

He will surely remember you and bring you up from this land, gad",

And earlier

(even before the descent)

the A-lmighty promised",

"And I will surely bring you up again" — is this only a promise that afterwards there will be the redemption.

But the actual situation that is recounted in the last portions of the book of Genesis,

is the descent into the exile of Egypt.

However, in Parshat Shemot,

Although at the beginning of the sidra\" it tells about the exile and the difficulty of the exile

(,

And the Egyptians enslaved the children of Israel with harsh labor,

and they embittered their lives גד\")

,

But immediately after that, the matters that are connected with the beginning of the redemption are told: the birth of Moshe Rabbeinu,

"the redeemer and savior of Israel"; the mission that the Almighty sent him to take the Jews out of Egypt⁶; and also the beginning of the fulfillment of the mission — that Moshe and Aharon said to Pharaoh,

"So says the L-rd G-d of Israel: Send out My people."

D.

Since the content of each parshah is hinted at in its name⁵ — it is understood,

that the matter of redemption

13)

•Ha Adah•! O.C. end of siman 30.

Metiv-d Mem*Z.

Old customs from Dura d 153.

and Od.

14)

.

Hayom Yom • N. Hashavua.

Sefer HaSichos, his response from 29 onward.

15)

The connection of the yahrzeit of the Alter Rebbe to the portion of Va'eira — see Likkutei Sichos vol. 6, p. 35 and on.

H0'1 p. 56.

ChBA p. 52 and on.

Chan"o p. 40 and on.

16)

And to illuminate from the word 'hagig'

(the aforementioned illumination 4)

that the passing of the Alter Rebbe was • in the holy community of Kark and Shemot—,

In this, the connection to the conclusion of Shas is emphasized — explained in Likkutei Sichos, Vol. 7, section 33 and onward.

17)

Vayechi 50:4

.

18)

Tehillim 46:4

.

19)

This,

13-14.

20)

Moreover,

That also the decree.

Zum son of Hozaz and Hamaan the convert? He is from this that they hoped that a son would be born, the redeemer of Israel

(Rashi, our Parsha 1,

67)

.

The blood that comes below S"D — also the beginning of the series belongs to the redemption.

21)

C,

and whereas.

22)

D,

A.

23)

See Likkutei Sichos, Vol. 4, p. 58.

And more.

Shabbos Parshas Shemos,

19 Teves

[And this is the content of the Seder]

is hinted in the word,

Shemos?

[And to add, the above said

(Or,

Shmit• hints at redemption)

is it as it stands in the Midrash

(as the beginning of the series)

":,

And these are the names of Bnei Yisrael — for the sake of the redemption of Israel they are mentioned here••¹

.

One must understand: a game is ostensibly more than a puzzling matter that does not fit

(in revelation⁸)

on the characteristics of the person.

[As we see that many people who are divided in their characteristics

(intellect, emotions, etc.)

have the same name)

".

So what is the greatness of the elevation of,

Shemos/ until then this alludes to redemption?

5.

The explanation is that

this is what proves the point:

This itself, a name does not indicate

(as a revelation)

the specific qualities and attributes of the person called by that name, and therefore the name is connected to the person himself,

with the essence of the person,

What is higher than private sects,

24)

And to remove Y.M.S. from the book N.S.R.,

Book of Chamiyah, joyful, we will turn Israel from darkness to light"

(D.R. ch. 3,

5)

.

and in the language of HaRasagiyo

(Sis Ssudi)

—.

Sefer HaGeulah,

25)

Shemos Rabbah Pashu,

H.

26)

Additional to this that the redemption from mamzerim was.

Tenunz.

.

that they did not change a brother's mustache,

and they are not and Shmazin Nahaviz Reubaz and Zanuzon Salsio'

(Midrash in note 32)

— here also the names themselves

(Shnaznaru came)

these are the redemption of Israel.

27)

For Y-Yisa d. Meir was precise about the name.

(Yoma 83,

50)

.

28)

See Torah Ohr* our portion, 50,

3.

The sign of our parshah, 64.

Id.: And these are the names of the parshah.

And see to Suvish the GRI of 37.

And shin-nun.

As it is understandable also from that, that when one needs a person by his name,

is even when he is strongly occupied,

he turns himself,

with all his being on the one who has called him.

Through His name, one calls

(and one calls out)

not only His particular powers,

but Him Himself,

the essence of the person.

And furthermore: even if a person, G‑d forbid, faints,

then all of his particular powers

(and also the vitality that was drawn into the body)

It is a state of concealment,

One of the ways to arouse him is — calling him by his name? Because when you call him out, you awaken the essence of the soul?

Then one will understand the connection of,

Names• Water Redemption:

During the time of exile, the forces of the soul are in a state of concealment

(That is, there is no true comprehension of G‑dliness,

There is a lack of true love of G‑d,

fear of G‑d,

A.

Z.

V.

)

.

For sometimes the concealment from the exile is so strong,

that visibly there is no difference between the Jew who is in exile and the non-Jew,

lehavdil,

And with whom he is in exile.

And as it was in the Egyptian exile,

That externally and revealed, the Jews were — in several matters,

29)

Lehazid Mishpiri VeShazas

(Neshas Hazedim HaRav VeSiach)

Mizam d'Shem HaBazish-em hov* -shiai

(Pehis Tarsig

(In additions)

p. 250* Chilan.

Warsaw* to the Siach Chen* of 516.

Yizon)

.

30)

Including the Nile — 28 places that were seen.

Sefer HaSichos - Tishrei 5748

— like the Egyptians, lehavdil,

until then "these worship idolatry and these worship idolatry."

But however great the concealment and hiding of exile may be,

the essence of a Jew

(the point of Judaism)

is always complete.

And through that which "they did not change their name•",

one calls Jews by their true

(Jewish)

names,

"Names of the children of Israel• — one arouses the essence of Jews

(which is connected with the essence of the Supreme One,

as it were)

,

And through this, the redemption is hastened and comes¹¹.

And.

A deeper concept in this — that through exile one comes to

(after the redemption from exile)

to a higher level than before the exile.

Also, this concept can be explained according to the above-mentioned parable of elevating a person by calling him by his name:

When speaking to a person when all his faculties

(intellect,

emotions,

will and pleasure)

They are revealed — one immediately sees his particular matters.

And consequently,

He does not allow him to,

that he should "listen" to his essence¹⁰.

But when one calls a person by name when he is in a faint,

when his particular faculties are not in revelation

31)

See Mechilta, Beshalach 14.

Script.

Shmos Rabbah 43.

Vol.

Zohar 170,

2.

And more.

32)

Vayikra Rabbah 32,

5.

Shabbos Perek 84,

12

(1)

.

And more.

33)

And such is regarding zeh.

that they speak to him,

that being from his understanding etc. what they speak — the speech,

and even when they call his name,

does not reach his essence,

but when they call his name when he is in a faint,

this reaches his essence,

as above, side"

— hears himself

(In this calling)

When one calls him himself,

His essence.

And the same thing is in the allegory:

In the time when the Holy Temple existed,

And until that time before the descent into the Egyptian exile,

Since then the categories of the details of the soul were revealed

(It was the perception in G-dliness,

love and awe etc.)

,

And the service of Hashem then was according to reason and intellect" — thus did not express the essential connection of Jews with the Almighty,

which comes from the essence of the soul.

Specifically in the time of exile,

when there is no

(true)

comprehension of G-dliness,

"Our signs we do not see, etc., and there is none among us who knows how long" — this refers to every matter of service of G-d that Jews perform during the time of exile,

even "small matters," like "they did not change their names," <וכיו*ב)

— expresses the essential connection of Jews with the Almighty that comes from the essence of the soul.

And therefore,

when the redemption will come,

and what will then be revealed is the essence of the soul that expressed itself in the service during the time of exile,

Jews will be on a much higher level than they were before the descent into exile.

7.

This is also one of the explanations on why specifically after the introduction of the Egyptian exile and the Exodus from Egypt were the Jews privileged to receive the Giving of the Torah.

Parshat Shemot,

19 Tevet

Torah

(.

"When you bring the people out of Egypt, you will serve God on this mountain"¹¹)

— although Torah study also existed before among the Patriarchs¹⁷:

The two aforementioned matters that are here among Jews —

(a)

In the details of the particulars

(intellect, etc.)

,

(b)

The essence of the soul — they are! Here their example also in Torah:

(a)

The wisdom of the Torah which is the wisdom of the Holy One, blessed be He,

and

(B)

the essence of the Torah

(as it is connected with the Essence of the Holy One, blessed be He)

,

that which Torah is.

Names of the Holy One, blessed be He,

until

His great name״”.

And therefore: before the exile of Egypt,

When they had illuminated only the powers of the soul

(intellect etc.)

— is also the Torah that we learned then was only like Torah of His wisdom, the Holy One, blessed be He; and through the introduction of the exile of Egypt and the exodus from Egypt,

When the essence of the soul was revealed — specifically then they received the essence of Torah at the giving of the Torah¹*.

ח.

With* all the above, one will understand the connection of the Rambam

(What

36> our parshah 3,

60.

17)

see Yoma 58,

50.

Tanchuma end of parshat Vayigash.

and hunt.

38)

Opening of the Ramban on the Torah.

And see this•! Paz,

Sec. 91.

Yonat Elem Penei Hashem.

39)

See Torah Or our parshah from,

50.

There,

4.

50,

SCN.

Ohr HaTorah there 4:10 and onward.

103 and these.

(Nero 7)

4, B'TFG and these.

40)

to depict what is produced that the Tefillin

(and the Patriarchs)

that before P"T there were fragrances

(that the S-r M-a,

1)

— ny dk in the s-t of his house the tax

(see Likut- ch in Bamidbar 12,

3 and onward.

Shir HaShirim 3,

2.

Continuation of Chag HaShavuos Titzaru.

And Tzus.

In Torah, Likkutei Torah, chapter 88.

Yi'ud)

.

41)

That then was revealed in life■ His great name — Torah Ohr and Ohr HaTorah there.

His yahrtzeit,

And also the day when, with Hashem's help, one will complete the study of the book.

Mishneh Torah• of the Rambam

(his main work)

,

will be blessed from this Shabbat)

With Parshat Shemot:

In the introduction to his book.

Mishneh Torah• the Rambam writes:.

And in this time, the foreign influences grew excessive and the hour pressed everything, and the wisdom of our sages was lost, etc. Therefore, those commentaries, halachot, and responsa composed by the Geonim, etc., became difficult in our days, and no one understands their matters properly except a few in number,

And needless to say, the Gemara itself, etc., which requires broad knowledge, etc. • — therefore,

I saw fit to compose matters that are clarified therein regarding the forbidden and permitted, the impure and pure, along with the other laws of the Torah,

all in clear language and concise style, so that the entire Oral Torah be arranged in the mouth of everyone without difficulty and without resolution*.

At first glance,

When one learns this book.

Mishneh Torah• that in it the Rambam copied only the laws

(which he took out)

from the Gemara.

the Babylonian and Jerusalem [Talmuds] etc.,

is not copied,

but,

lacks• seemingly the logic

(with the pleasure)

what one has while learning the Gemara,

the Babylonian and the Jerusalem [Talmud]• itself?

— But in truth,

there is an advantage in studying the book Mishneh Torah

(of the Rambam)

over learning Gemara,

the Babylonian and the Jerusalem [Talmud]•: specifically from the aspect that in the book Mishneh Torah the Rambam has,

Omitted - was the entire deliberation and debate etc. and taken out only the conclusion,

The halachos — is through this,

added •

(as if)

a higher level

Sefer HaSichos - 5748

is Torah.

And as explained in many places that the deliberation of Torah is the wisdom of the Holy One, blessed be He,

However, the halachos are the Will of the Holy One, blessed be He,

for will is higher than wisdom.

And this is also the connection of the Rambam

(whose main work is Mishneh Torah)

to the Parsha of

Shemot*:

Just as a name,

even though the person's name does not indicate the specific qualities

(Intellect, etc.)

,

However, it is specifically from this aspect that the name is connected to his essence — that is, also the book Mishneh Torah of the Rambam,

That specifically from the aspect that he copied in his book only the laws themselves,

is through the study of this book,

one takes the essence of Torah,

as Torah is — "His Names" of the Holy One, blessed be He,

until,

His great name'"

42)

Rad.

Ohe-t Yitro daf 870 and onward

(see there daf 809)

.

Enough, God will speak, concentrate.

Hemshech 5666, page 411 and onward.

43)

See Aga'ik Sachit

(Kav,

in Iyar)

.

44)

According to this, there is to say the reason that the Rambam composed his book specifically in the holy language,

and why did he agree to translate it into Arabic

Although the Rambam himself wrote his other books in Arabic.

! — for it is in the example of Yitushvav,

His names, of the Holy One, blessed be He,

And the day of the translation of the Torah into Greek was as difficult for Israel as the day of the making of the calf.

From the ends of Pia Hiz>.

45)

until your resident,

Torah of Moses.

And he will awaken that his name Shai the Rambams is.

Moshe,

Until and in the example of Moses our teacher,

and as the well-known proverb ■From Moses to Moses Yah arose like Moses■

(Shem HaGedolim Yahatid'a Arad 1" Moshe Gaon.

And in many places.

And see Igrot Kodesh Adhaiz Soyim yad)

,

And in the name of "Torah this is from Moshe,"

Because the Torah is like fire,

In it it is regarding the Oral Torah etc. by Moshe ben Maimon,

As in his introduction,

And I called this work Mishneh Torah,

That a person reads the Written Torah first and then reads this and knows from it the Oral Torah.

46)

The name Havayah that was revealed at the time of death.

Tovya our parshah Met.

3 Iyar)

,

the noun

(Khim hayah Eiz Piv Hez.

Pardes Sha'ar Yam.

Mo-n Chaya Pam-a and Iyar.

principles

And it can be said that this is the inner reason for that which the Rambam's Mishneh Torah is in a manner that,

all the laws are revealed to small and great etc.*" — not like,

the commentaries and laws and responsa composed by the Geonim* that,

their matters are not properly understood except by a few in number"⁷*,

and all the more so,

the Talmud itself, the Babylonian and the Jerusalemite etc., which require broad knowledge* — because in the Mishneh Torah there is

(openly)

the essence of the Torah,

Therefore, it is relevant to every Jew,

to the small and to the great*,

Because the essence of Torah is connected with the essence of the soul,

which is found in every Jew.

9.

Another point regarding the connection of the book Mishneh Torah of the Rambam with,

Shemot*:

In addition to what through reading the name awakens the essence of the soul,

Therefore, the reading has an effect also when a person is in a state of unconsciousness, G‑d forbid,

So at that time only the essence of the soul remains with him without any expansion,

There is in this yet another matter,

that the arousal of the essence of the soul that comes through reading in the name,

is in such a manner,

that

Discourse 2, P'kichei.

And see sources in note 28)

,

that the halacha is from there, behold,

and.

Hashem is with him, that the halacha is like him'

(Sanhedrin 93,

b)

above the Shekhinah that is in the Torah, which is from the name Elokim

(see places in note 42)

.

And to note that the beginning of Sefi Zizrambam is.

The foundation of foundations and pillar of wisdoms of the knowledge of the name Havayah.

(Seder HaDoros and Shem HaGedolim in footnote 3 — in the name of R. David HaNagid, grandson of HaRatbam)

.

47)

Language of the Rambam in his introduction, the aforementioned.

Shabbos Parshas Shemos,

19th of Tevet

The vitality which is drawn from the soul also affects the particular faculties

(intellect, emotions, etc.)

.

As we see in practice,

that after one arouses him by calling his name,

they return to him, also his particular faculties.

And this also applies to the book Mishneh Torah of the Rambam: in addition to that which through studying the book Mishneh Torah,

One takes* the essence of Torah, which is higher than intellect and comprehension — there is in the study of Rambam an advantage,

that ultimately it leads to understanding and comprehension.

As we see in practice,

that when one studies the laws in Rambam and then studies the topics in Shas

(from which the Rambam took the laws)

,

the study of the topics is much deeper.

10.

Just as in the time of the Rambam,

is that which,

the intensity of the troubles etc. caused the Rambam to author the Mishneh Torah,

a book that collects all the halachos of the Torah,

in which is revealed the essence of

(Nigleh d)

Torah,

as above at length — adaz,

is in later generations,

during which the darkness of exile became only greater,

and one needed to reach an even higher light that would also overcome the darkness,

then an even higher level in Torah was revealed,

the aspect of the secrets of the Torah,

through which the secrets of Israel are connected with the hidden aspect of the Holy One, blessed be He.

And as is known, the parable of the old Rebbe regarding the revelation of the teachings of Chassidus,

about a king's son,

That specifically when he became unwell,

until that no remedies helped — that specifically aroused the king to take the most precious stone which is found in the crown of the kingdom

(which holds in it the preciousness of the crown)

,

and grind it and mix it with water,

on the chance that perhaps one drop will enter the mouth of the king and heal him.

And the matter of the revelation of the secrets of the Torah,

came out more emphatically through the Alter Rebbe,

In the Torah of Chassidus Chabad — which revealed the secrets of Torah,

is a manner of.

they will be sustained and • \"

understanding and comprehension.

or the.

novelty — that in this is,

that even though the inner dimension of the Torah was clothed in intellect,

until such intellect that even the animal soul can comprehend — it remained

(light after its enrobement in intellect)

The inner dimension of the Torah with all the advantages that are in it.

And according to this, one must explain the light of the connection of the old Rebbe

(the baal hahillula of 20-24 Teves)

with Parshat Shemot — while Iyar, the revelation of Chabad Chassidus is analogous to calling by name:

through calling by name — it affects both matters: one draws from the essence

48)

See Zohar III 73

A.

Yiku-t Vayikra 5,

C.

Nitzanim 46,

A.

And more.

49)

.

Hatamim• Booklet 2, p. 4, no.

[p.

a]

.

Booklet 8, see n. 1cha,

b)

And its.

Printed also from Mekorot Kodesh of Admur Mohory•! Part 3, sec. 50, and others.

50)

They will be equal, the hope of Z, my end.

And this is the introduction of the Temple from his they will count.

We will lift from his will be established there.

And more.

Sefer HaSichos - 5748

the soul,

and the continuation from essence comes air into the powers details,

Intellect and etc.

And so it is also regarding Chabad Chassidus that in it there are both advantages■־: the hidden parts of the Torah that bind the hidden parts of Israel with the hidden parts of the Holy One, blessed be He,

And together with this it also reaches into the revealed powers of Jews,

Until that it affects

(Not only on the G‑dly soul,

but)

also on the animal soul,

as above.

11.

And there is to add in the aforementioned connection between the Rambam and the Alter Rebbe:

Among the matters in which there is seen a connection and common denominator of the book Tanya

(his main book in the inner dimension of Torah of the Alter Rebbe⁵¹)

with the book Mishneh Torah

(the main book of the Rambam)

is — that both are —.

Likkutei:

The book Tanya is called.

Likkutei Amarim",

Because of this, that it is,

compiled from the mouths of books and from the mouths of scribes, holy ones of the Most High, may their memory be a blessing"⁵⁵; and also the book Mishneh Torah is,

collects

(gathers together,

collects)

the entire Oral Torah"⁵⁴.

And although the matter of "Likkut

(and

Kibbutz")

is a collection of

matters that were already earlier — it is, however, understood simply,

that through the fact that the Rambam gathered all the laws of the Torah

(which were dispersed in various places,

different)

And they were arranged in an orderly fashion,

In a manner,

"that the entire Oral Torah be arranged in everyone's mouth" — thus David himself⁵,

came to a •novelty" in the laws regarding how they were before.

In addition to — and this is also essential — that he did not include numerous teachings of our Sages in this compilation for the Oral Torah — and this is a fundamental novelty.

And the same thing applies to the book Likkutei Amarim,

that through the fact that the Alter Rebbe collected the •sayings•

(which were,

From books and from scribes")

and arranged them in an orderly manner,

until they become accessible to every Jew in a manner of •close⁶־.

.

Very in your mouth and in your heart to do it״⁵⁷ — is through this itself•⁵,

came a •novelty" in the •sayings" regarding how they were before.

Additionally,

in the manner of the aforementioned,

What several •"sayings" he did not include in his,

Likkutei Amarim.

51)

And similarly in the Shulchan Aruch of the Alter Rebbe,

.

Halachot

(Etzem HaTorah <ננ־ל ם-ח)

,

וביחד עם וה)

בטעמיהן־

(הקדמת בני הגאון המחבר)

.

52)

שלנו נקרא נשם.

בעל התניא והשו־ע■ — ני שני ספרים אלו הם ספריו העיקרים

(תניא — בפנימיות התורה.

Shulchan Aruch — in the revealed part of Torah)

.

53)

.

Shaar HaTanya.

And see also in the introduction

(d,

a)

.

54)

And to note that this is also in the Mishnah of our holy Rabbi, etc.

Received from the traditions, included the Oral Torah, and compiled from them the Mishnah-

(Introduction of the Rambam to his book)

.

Shabbat Parshat Shemot,

19th of Tevet

And likewise from the examples of the greatness of the elevation and innovation that occurs through,

Likkutei-

(although these matters also existed previously)

,

is — what stands is today's haftarah

(the conclusion and seal of the series)

,

And you shall be gathered one by one, O children of Israel"²²: simply understood, the greatness of the elevation and innovation that will come into the Jew through,

They will be gathered.

.

Vessels of Israel; and from this it is understood,

that this is regarding every true gathering

(that was done properly etc.)

“.

And it can be said that since all matters are drawn through Torah — it is through the study of the books that are,

gathering all matters of Torah

— the Sefer Mishneh Torah, which is,

gathered•

(collects)

all the halachos of

59)

Yeshayahu 27,

12.

60)

And likewise regarding the book Torah Ohr, which is.

"Likkutei Amarim"

(of the Alter Rebbe)

.

On the order of the Torah portions.

.

"For Chanukah and for sufferings etc."

(Version of the "Shaar" that was edited by the Tzemach Tzedek)

,

Through which all the principal discourses of the Alter Rebbe were collected.

on the Torah portions etc.

(and in an organized manner, etc.,

according to the order arranged by the Tzemach Tzedek)

— was added to them,

a novelty.

And certainly regarding the second part of the book Torah Or called,

"Likutei Torah",

that the reason for this being called by this name

(despite being the second part of the book Torah Or)

is as related in the holy letter of his holiness, my father-in-law, the Rebbe••.

that the second part was printed together with the explanations and glosses of our teacher the Tzemach Tzedek and is called by the name 'Likutei Torah' — and it can be said that this is,

that the name,

Likutei Torah" is connected with the explanations and glosses that were added to it.

")

It is known that the maamarim of DChu-A and Liku-Ch were collected from two thousand maamarim N.

.

Today is 14 Adar I)

.

Nigleh of Torah,

and the book Likkutei Amarim

(Tanya)

which is a collection of all the essential and fundamental topics of Pnimiyus HaTorah "—

One draws near and heals even more the fulfillment of the prophecy,

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

יב.

And may it be His will,

That standing on this Sabbath from which are blessed the yom hulula of the Rambam and of the Alter Rebbe,

And certainly during the yom hulula themselves,

One should take good resolutions and fulfill them in practice,

To go,

in the straight path which He taught us from His ways, etc.",

from the Rambam and the Alter Rebbe,

starting from learning their Torah,

and especially — their book of laws: the book,

Mishneh Torah of the Rambam,

and particularly, since on the 20th of Teves they will complete the fourth cycle of studying the book,

and begin the study anew,

this is an opportunity for every Jew to participate in this study

(And also those who participated in this before — should begin learning with new vitality and in greater depth, etc.)

;

And the Shulchan Aruch of the Alter Rebbe.

And Iyar — the Chassidic books of the old Rebbe,

Sefer HaTanya,

,

Torah Or, and Likkutei Torah, etc.

61)

Not only G‑d.

Advice as the service of G‑d²³"

(Preface of Tanya, ch. 4,

1)

,

but also the fundamental concepts in the knowledge of G‑d

(Unity and Faith)

— for indeed.

Likkutei Amarim.

.

Compiled from books and from scribes, in the year [BZ\"K] also refers to the second part, as it is written in Tanya

(see Tanya 75,

2)

.

62)

Iggeret HaKodesh, siman 27.

204 Sefer HaSichos

and greater is study that leads to deed" — addition in fulfilling the commandments with hiddur,

and also — in turning Judaism and the wellsprings into an obligation.

and this becomes a close preparation for the fulfillment of the destiny

(with which the Rambam

- 5748

concludes and seals his book)

,

The earth will be filled with the knowledge of G‑d as the waters cover the sea. *

In the true and complete redemption through Mashiach in our generation,

very soon.

63)

His kiddushin of

b.

64)

Isaiah 11,

M.

Sefer HaSimchos - 5748