English translation — משיחת ש״פ בא, ד׳ שבט ה׳תשמ״ח

A.

Today is d?r Shabbat before — and Shemini' is blessed' — ?shiri in Shevat,

This is the day of passing-hillula of my father-in-law, the Rebbe, leader of our generation.

What praise has a specific connection with the yahrtzeit?

Until one already begins to prepare for the yahrtzeit — according to the various customs of Israel on the Shabbat before a yahrtzeit,

that one is already called up to the Torah²,

and it is written

(each river and its flow)

*

All the more so when it comes to a yahrtzeit of a tzaddik,

What on the day of his passing

(ו?ד*ז אין ד?ם יאר־ צייט מדי שנה בשנה)

— is,

all his teachings and Torah and his service which he served all the days

1)

ושבת מיני■ מתנרכיו נולהו יופץ ושבוע חסו

(זח״נ סב,

נ.

88,

a)

,

2)

(good mouth)

For the loser — see Sha'ar Efrayim, Gate 9, M"M"N.

Nadani Yosef Shara Achah Seram-d.

— brought in the customs of Chanukah, p. 79.

Regarding the other customs related to the day of the yahrtzeit

(Adding in Torah study,

in giving charity, etc.)

One can complete them and certainly fulfill them even during the weekdays after Shabbos. But the aliyah to the Torah is specifically for the Shabbos before the yahrtzeit.

(And one could say — because the essence of the yahrtzeit is blessed, and so too, if one can complete it with the reading of Monday and Thursday that comes,

and especially since it is in a different parshah,

in our case — Parshas Beshalach

(And even if you say that the aliyah can be during the Torah reading of Minchah,

(which is also in Parshat Beshalach)

,

Nevertheless, this is part of Shabbat Pi Na

(Bendud)

)

.

3)

Cholio 18,

B.

57,

A.

4)

Some of the sections were brought in the book Moed L'Chol Chai

(brought in Sefer HaMinhagim there)

.

his life"⁵ ?ulah and included to ?alah,

And this is •revealed• and shines in the aspect of revelation from above to below.

.

And wonders of salvations in the land*,

And all the more so regarding a yahrzeit of a nasi hador,

That •the nasi is everything'³,

And in the language of the Rambam •the heart of all the congregation of Israel' — so his yahrzeit and the preparations for it in the Shabbat before it,

Pertains to every Jew of that generation.

What this is the foundation on the note that on the Shabbat before ?Shirei BiShvat and let not ? be for Torah",

Since the yahrtzeit of a Nasi HaDor relates to all Jews,

•He is everything*.

And in particular, since this year the Shabbat before the yahrtzeit is Shabbat Parshat Bo — and the histalkus

(in the year 5710)

occurred on Shabbat Parshat Bo¹².

Sefer HaSichos - 5748

It is understood from this,

that the Shabbat before the Tenth of Shevat

(And over the Tenth of Shevat itself)

is a time of merit and a propitious moment which one must utilize to strengthen oneself in "all his deeds, Torah, and service" of the Baal HaHillula,

to go "in the straight path that He taught us from His ways and we will walk in His paths etc."⁵.

B.

The explanation of this in more detail,

will be understood by prefacing the explanation of the precise wording of the Rambam regarding a king and a Nasi that he is,

the heart of the entire congregation of Israel*.

And what the simple meaning of this is,

So just as the life of the entire body is dependent on the heart,

So it is,

the entire congregation of Israel• is dependent on the king.

However, one must understand: the life of the entire body is dependent only on the brain that is in the head",

And on the contrary,

,

the main dwelling place of the soul• is in the brains that are in the head⁵',

and from there life is drawn to all the limbs of the body.

(air to the heart)

.

Is for- what compares the Rambam a king

in Divine Providence,

and all the more so the days of the righteous,

about which it is said "Hashem knows the days of the perfect ones"

(Tehillim 37,

18.

And see Bereishit Rabbah, beginning of parshat Chayei Sarah)

.

13)

Iggeret HaKodesh, siman 74

(146,

a)

.

14)

•The three perfect ones in Him are brain, heart, and liver" — Zohar II 153a,

a

(Bereishit Rabbah)

.

And see Zohar I 138,

a

(see various editions)

.

And see Zohar Chadash, chapter,

One: Three inciters they are cher.

15)

And according to some opinions it is possible

(for animals thick)

to live without a heart

(even though it is impossible to live without a head)

,

contrary to the opinion of the wise Avu

(Siman 74-77.)

And see Zohar Vol. 3, 221a,

b)

— Responsa of the Maharam of Zamosc, Siman 33.

Kreiti u'Pleiti, Siftei Cohen end.

As indicated in Sefer HaMaamarim 5711, p. 186, footnote.

16)

Tanya ch. 1.

Specifically to,

heart• and not to,

brain•"?

Furthermore: The humility of a king is that he leads the nation —,

who leads them out and who brings them in•".

And this is analogous to the head that leads all the limbs".

[Therefore one indeed finds in the holy writings that a king is called by the name,

Head•\"־]

.

That is why the Rambam compares a king specifically to a heart.

And the explanation in this:

The advantage of the influence that comes from the heart to all limbs compared to the influence that comes into them from the brain in the head,

is — that all limbs receive the same vitality from the heart.

The vitality that is drawn

(in revelation)

In the organs of the brain that is in the head, it is in a manner that each organ receives the,

life and power. And what is left to him,

according to

17)

to establish a request similar to it regarding this its players clean in the name of heart and not in the brain

towards that is to him,

d)

.

And thus the explanation of the difference between mind and heart.

18)

Pinchas Baz,

17.

19)

And to us the head is called ■king light in all his limbs

(Shvach 61,

1.

Quiet here? Oh from the edition? clan order.

And in the first edition there is )

,

also light of heart

(But in private, also the heart is called by name.

Filling in the morning to the rest of the limbs — Zohar vol. 2, 116,

section 2.

Part 3 there.

232,

Skia.

235,

a)

.

and to cool rapidly.

King—rest of a heavy heart

(see Nikuzei Oros and Nikkukei Zohar for Zohar 153,

A.

and Shin)

,

And behold, the head of the entire word is the letter mem — death.

20)

Shin Yod Aleph Samekh Vav,

Yud Zayin.

and Kuf Vav Dalet.

.

Head of the generation — Chanuchuma Chukat Beg.

Nadav-R Feit,

Strength.

And see Tanya, chapter 2: 'The heads of the thousands of Israel whose souls are in the category of head and brain like the heads of the children of Israel in their generation.'

And to recognize literally-n in every-m.

Nasa et v'eish — Bamidbar 4,

Aleph.

Nasso 4,

22.

And see in Bamidbar, Perek 14,

12.

Ohr HaTorah Nasso

(Volume 6)

Kuntres Aitz Shelah.

Shabbos Parshas Nasso,

4 Shevat

His temperament and nature,

The eye to see, the ear to hear, the mouth to speak, and the legs to walk*²¹.

And we may add,

Then even the desire that is clothed in the brain of the head,

which leads to all the limbs,

is nevertheless that regarding the matter and definition of the will, it is equally in all the limbs — the reason.

To move the leg* is the same as the reason.

to move the head* and

(even)

like the desire to understand—²

But this is understood,

that in practice they are other desires: desire to move the foot,

desire to move the head,

or desire to sleep.

However, the life force that is drawn from the heart to all the limbs of the body uniformly, so that all limbs receive the same life force²².

As we see it simply,

That from the heart, blood is drawn to all limbs — in all limbs the same blood.

And since in the blood is clothed the vitality —.

For the blood is the soul*<< _ thus it is understood,

That in all limbs and their veins the same vitality is drawn.

And accordingly, it will be understandable what the Rambam says that the king is the

heart of,

all the congregation of Israel* — because in addition to what a king leads the people,

He is a mashpia to the people for their needs•²

(To each one according to his needs)

,

And because of this, he is called,

Rosh HaDod*²²,

he is also a mashpia

(And one could say,

that on the contrary,

This is the main point)

To the people here Z"n

(the king)

answered,

which influences everyone like this².

And as we find it regarding the reading of the Torah portions that the king would read in Hakhel as the emissary of Hashem,

,

to make heard the words of G-d*

Then to all Jews

[to,

great sages* and to those who did not understand the simple meaning of the words because they do not know any Lashon HaKodesh]

was influenced the same humble,

(from)

,

words of the Almighty².

ג.

From this it is understood,

that this* also relates to the Nesi'im of Yisrael in every generation,

that in addition to the directives that each Nasi gives to the people of his generation

[both general directives,

and particular directives]

,

he also influences them from his

(the Nasi's)

Matter,

He gives them the power to

21)

See * et al.*.

22)

The sefer Haz[?] to move [the] mezuzah[s]? candles? sanctuary <po,

R. Ikkan D"*)

.

And see, enough, and take the city תרס״ו

(Continuation of תרס״ו p. רעג and onward/ Chassidic discourse 'ועתה יגדל נ* תרמית')

(Chassidic discourse רסח-ט)

.

Enough, and I am my prayer תרז״ד <Sefer HaMaamarim Kuntreisim ch. שיא,

נ חילך/

23)

See Likkutei Torah, Bamidbar, 13,

Sections.

24)

That circulates and exits from the heart to all the limbs etc. and the light returns to the heart,

And specifically when this circulation and exiting is in its proper manner, moving in its prescribed order, then the person is created with perfection etc.

(Igeret HaKodesh, section 11.

And see Likkutei Halachos, there.

Disk with the Malad 5663 (1903).

And more/

25)

This •נ,

BG.

26)

This that moves the measures of the appointment of a king at its beginning.

27)

Midrash in note 20.

28)

That in particular, also in the service of נל A there are two matters

(in the example of the heart and the death)

: A)

The common element in the service of all Israel — that I was created to serve my Master

(Kiddush at its end)

.

B)

His special mission,

Specifically through his soul and body and his base and his place

(and Lavan,

each and every one is obligated to say 'the world was created for me'

(Sanhedrin 37,

a in the Mishnah)

)

,

And in his innocence: in addition to the obligation in Torah study and fulfillment of all the commandments, included — there is apparently his portion in Torah,

.

And also our portion in Your Torah■,

And the designated one d,

Was and the ... in me ■ more-

(as below in the text/

t,

He agrees at the end of Hilchos Chagigah.

Sefer HaSichos - ה׳וזעומ״ח

son

(at any rate)

"the tip of the edge and a trace of it"³⁰ from his service.

And since he

(the Nasi)

is the,

heart of all the congregation of Israel" — is the one who passes, one can say,

that the matters that the people of the generation receive.

From the Nasi! And in particular the "instructions" that are learned from the conduct of the Nasi]

— are the special role of this generation.

And along the lines of the well-known¹ in the explanation of the statement of our Sages, of blessed memory: "In what was he more careful?"

That in every Jew there is a particular mitzvah that applies to him specifically — "in that mitzvah the G‑dly light shines for him more"

(This is careful from the language of radiance and light)

,

until that mitzvah is the "gate" to all the mitzvos that he fulfills,

and therefore he must be "more careful" in that mitzvah,

Literally "careful"

.

4.

From the special aspects that one can learn from the conduct of the Rebbe, my father-in-law, the Rebbe, the leader of our generation

(the one whose yahrzeit is on the tenth of Shevat)

— which matters are particularly relevant to our generation,

as above:

a)

Not to be satisfied with the matters that have already been achieved, but to continually keep adding.

Both in the service with oneself,

and in the work of spreading Judaism and spreading the wellsprings outward.

30)

See Tanya, ch. 44

(83,

a)

.

31)

M.H.M. 5708 d. 240.

■ The talks of the Yeshiva page

22.

And more.

32> years old.

B.

B)

Then every humble person in the service of G‑d

(whether the service concerning oneself,

or the service of influencing another)

should do it with joy and a good heart.

And in addition: that the influence on another should be in such a manner,

that it will evoke in the other joy and delight.

And these two matters are also hinted at in the name" of the Baal HaHilula — Yosef Yitzchak:

Yosef — from the term "addition."

Keep on adding,

Both regarding the service with oneself,

Both regarding the service of "Yosef, grant me another son",

To effect upon a Jew who is in a state of "Acher" and make of him a,

son.

And so if in one aspect he is still "Acher" — even in this he should become.

son.

And Yitzchak — from the language of laughter and pleasure,

Then every matter in the service of G-d should be with pleasure and joy.

And the laughter and pleasure must be not only regarding oneself,

but

(as mentioned above)

also regarding one whom one must first bring close to Judaism,

or the drawing close to Torah and mitzvot should be

(not from fear of punishment and the like,

but)

We must emphasize the good taste and delight of Torah and <i>mitzvos</i>.

For the name of a human enlivens it and indicates its essence — see Likkutei Torah

(<i>Lehavdil</i>)

section <i>Shir HaShirim</i> 44.

Or HaTorah

(<i>Lehavdil</i>)

4,

section <i>Acharei</i> 63.

Take from Behar 41,

3.

And see at length in Lekach? Ch.8? p.35 and onward in the notes.

34)

Vayeitzei 30,

24.

35)

See Ohr HaTorah on the Parshah Vayeitzei there.

(Rabbi,

1 and onward)

,

Vayechi Sh'fo,

1 and onward.

Shtz &lt; 1 and onward.

Shtz vav,

2 and onward.

9.

A Yaylech.

Sh"P Na,

Dalet¹⁶ Ovet

When over the dam there is Maromu there is named Yitzchak: and his name Yitzchak is on the name.

All who hear Yitzchak laugh to me* — then.

All who hear

Everyone who hears that it was born to a Jew,

D.

E,

Then it was added in Judaism — should evoke in him joy and delight.

E.

Only a humble one in this:

Both names — Yosef and Yitzchak — are connected with the future redemption¹⁷"

[Therefore they begin both words with a yud,

[which is used in the future tense]

:

Yosef — is,

because the Holy One, blessed be He, will in the future add and redeem Israel from the evil kingdoms■" just as He redeemed them from Egypt" as it is written" And it will be on that day, the L-rd will again set His hand etc."¹⁸*;

36)

And he saw his end,

and.

37)

and also the hilula ■on the tenth day

(nashn0)

Belongs to the redemption — eighteen is the number of the shedes

(Pardes Gate 50/ indicating the perfection of the work of the future redemption)

(See the shedes and nakeh 1877 chapter 16 and onward)

(And more)

,

Therefore, let there be¹⁹ or the completeness and its making covers matters

(Tenth song,

tenth heifer,

a dwelling of ten strings.

and more)

.

38)

And addition hi li nu site• Kazad also on the pot of Mashiach,

,

and evil that comes from one place,

Midos HaMoavi²⁰

(Nir S.N.G.,

H)

,

Ni.

The evil soul turned into good, there is no great year, what a candle■

(Avohit veDad Mfiyd)

— Ohe'te v'yiga ran,

A.

(Nard Vav)

Tatatnaz,

Zav Vayechi Sha'az,

N.

Tav Tet,

B.

39)

And also Yosef himself was above the matter of exile and servitude — in the sense of the words of the Midrash

(Shmos Rabbah P‑A,

4.

And see Likkutei Sichos, part 2, p. 238 and onward)

.

Bil and from that Yosef was finished, was not to them from of cities Neri.

And to note that Yosef is from Yud

(Tanchuma in Seder B 12.

In Siberia, ch. 2,

ch.

Brought in Parshas Vayechi, ch. 50,

13.

And see Shemu'el I, ch. 1,

6,

And see there the Mishnah of Rabbi Eliezer that connects the kingdom of Yosef with that it alludes to the future Redemption,

in the inside)

.

40)

•Sha'arei 11,

11.

41)

Shmuel 81,

Heh.

Or in relation to Yitzchak it states that that which Yitzchak is future tense is from the aspect of that which in the future"⁴ will be revealed the.

laughter and the supreme delight'"²²׳.

And it can be said,

Then the connection of the names -Yosef* and "Yitzchak- is also from the aspect that the service of the future will be in the manner of.

Yosef• and,

Yitzchak•: as soon as in the future one will not need to occupy oneself with fighting and nullifying undesirable matters,

Because.

And the spirit of impurity I will remove from the land"* — then automatically the service of the present will consist only in.

Yosef",

add in holiness,

,

They go from strength to strength"*,

to thaw,

higher lights'■*.

And all the matters that Jews will accomplish in the world,

when the world does not accept it as a hidden boundary but as a source of joy and pleasure

(

Yitzchak*)

.

V.

And according to what is known⁷* that a word that begins with a 'yud' whether in future tense or present tense

(continually)

— one must say,

that the matters of,

Yosef* or,

Yitzchak* is necessary in avodas Hashem

(addition and pleasure)

And the matters of,

Yosef* and,

Yitzchak* which will be in the future to come,

have a connection between themselves:

42} And to note from the statement of Chazal that in the future they will say to Yitzchak, 'For you are our father'

(Shabbos 69.

B.

Brought in Torah Ohr in the following note.

And more)

.

43)

Torah Ohr VaYeitzei 21,

G.

44)

Zechariah 13,

2.

45)

Psalms 84.

8.

And see Karkartah in Treifah.

Shulchan Aruch HaRav Orach Chaim section 155.

46)

Igros Kodesh, sec. 26

(Yinma,

A)

.

47)

Rashi on Beshalach 66,

1.

Sefer HaSichos - 5748

All the above matters are dependent on our deeds and our service now.

And therefore,

the manner of "Yosef" and "Yitzchok" — not to content oneself with matters that one already has,

but to continuously add

(Yosef)

,

and doing everything with joy and delight in mitzvos

(Yitzchok)

— relates to the "God will again extend His hand" and the elevation of "laughter and supreme delight".

which will be in the future redemption.

And this is also the explanation that the service

("Yosef" and "Yitzchak")

is the special role of our generation

(as above, section 4)

,

the final generation of exile,

What his role is bringing the redemption.

7.

The conclusion and instruction from all of the above regarding practical application:

Beginning from this Shabbos

(before the yom hilula of the 10th of Shevat)

and afterwards in the days after this — every Jew must

[and especially those who merited to see the Rebbe, my father-in-law, the Rebbe,

or became united with him through learning his Torah]

Begin preparing for the yom hahillula of the Nasi of our generation,

"Lev kol kehal Yisrael• of this generation,

By accepting good resolutions,

And bringing them to fruition,

To strengthen the saying "Bederch yeshara asher horanu midrachav venelcha beorchotav nasso",

Starting from learning his Torah,

And Torah in general,

And in the manner that the baal hahillula intended,

So the Torah study of a Jew must be in a manner that not only what he learns Torah

(until then

48&gt; Tanya ch. 37.

He becomes united with it in a "wondrous unity that there is no unity like it nor in its value exists at all etc.")

,

But that the Torah teaches him how he should conduct himself,

And study is greater because it leads to action" — fulfillment of the commandments,

will live,

And we specify in all the actions that the Baal HaHillula intended,

And including — the dissemination of Torah and Judaism and the spreading of the wellsprings outward.

8.

And especially:

One should arouse and specify in every place that in due time they should make the proper preparations for all matters and customs connected with the day of the hillula

(as already printed in detail ²⁴)

— regarding the prayers of the day; increase in Torah study,

including the study of the Torah of the Baal HaHillula! A special increase in giving charity,

etc.;

And furthermore, and this is primary: to arrange that on the day of the hilula there should be farbrengens in every place,

in a manner of,

"In a multitude of people is the King's glory." — in every place according to the conditions of place and time, so that there should be the greatest "multitude of people."

Since the preparations were made well in advance, it is even more relevant this year,

when the day of the hilula falls on Erev Shabbos,

so that on the day itself it is difficult to hold a farbrengen,

with a multitude of people.

Because we are currently busy with the preparations for Shabbos.

And until this, on the night of the year,

Because we need to eat the Shabbos meal together with water

49)

Tanya ch. 4.

.

50)

Kiddushin 40.

B.

51)

Letter from Shavezgerad.

10.

52&gt; Proverbs 14,

Bazaz,

Shas Ba,

Di Shevet

His household, etc.,

And even on Shabbos — the air is limited to those who are located in close proximity.

Therefore one must already now begin making the preparations for when and how we will make the farbrengen in the days after Shabbos following the day of the hillula."

And how good — that we should make a farbrengen both on the day of the hillula,

or on the day after it,

and also in the days after that — in a way that is fitting that the greatest number of Jews will be able to participate in it,

In a manner of,

With a multitude of people is the king's glory*.

And in the farbrengens in connection with the day of the yahrtzeit, we should all strengthen ourselves in going,

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

in all the above details,

and with emphasis in a manner of,

Yosef* — increase and ascent in all matters of good and holiness,

and,

Yitzchak" — out of joy,

which takes through his existence.

Until such,

Yosef•

(Addition)

Av,

Yitzchak•

(Simcha)

What also takes through his portion in the world,

Through that which the Jew uses up his matters of free will,

for the sake of Heaven'" and,

in all your ways know Him•"

He

(does not separate Himself from them,

rather, He)

uses them themselves,

for the sake of Heaven- and,

know Him•".

What then needs

(and surely the Almighty gives the blessings and possibility that it should)

in this constant increase

(,

Yosef•)

more and more,

53)

Unlike before the hillula — *it is not appropriate to hasten conclusion etc.

54)

Avot ch.2 mishnah 12.

55)

Proverbs 3,

6.

56)

As learned in the daily study of Rambam

(Laws of Opinions ch.3)

.

In children, life, and ample sustenance, and in all of them plenty,

Because he uses everything for the sake of Heaven.

And this becomes the immediate preparation for the complete revelation of,

Yosef* and,

Yitzchak" in the true and complete redemption,

When it will then be,

came upon Pharaoh-⁵,

,

From Him are broken forth and revealed all lights⁵,

and,

And it was when Pharaoh sent the people*"

Not only the nullification of the exile,

But Pharaoh and exile help and send Jews out of exile"

Until,

Then sang'"

the tenth song,

or,

"A song is not said but 'will sing' — from here [we derive] the resurrection of the dead from the Torah"* — and those who dwell in dust will awake and sing"

and the Baal HaHilula among them and at their head,

and together with them — all Jews of our generation, as souls in bodies.

Because even though it is written that every person must be,

to dust you shall return.

at any rate,

One hour before the resurrection of the dead• — it is understood,

Then one can now fulfill the,

To dust you shall return• in spiritual service⁶

57)

Beginning of our parshah.

58)

Zohar Chadash, R.,

A.

59)

Rosh Parashat Beshalach — which falls on the Mincha prayer of this Shabbat,

And the yahrzeit is on Erev Shabbat Parashat Beshalach.

60)

See Torah Or, Beshalach 81,

c.

61)

Beshalach 66,

A.

62&gt; Mechilta on Beshalach, ibid.

63)

Sanhedrin 3a,

B.

Mechilta, ibid.

64)

Yeshayahu 26,

It is possible.

65)

Shabbat 152,

b.

66)

Bereishit 3,

19.

67)

as explained

(Torah Or, beginning of Shemot)

That in our time they will merit the revelation of the inner dimension of the Torah through 'hard work with clay and bricks' that in Torah — clay is a fortiori argument, bricks are clarification of halacha,

bricks are clarification of halacha,

Even though in exile they clarify etc. to a Sefer Torah through 'hard work with clay and bricks' literally.

228 Sefer HaSichos

— the service of self-nullification

(dust)

,

The humble death in spiritual work■⁶.

68)

as per that which He commanded the order if not for the sin

(see Zohar III, 159,

A.

Or HaTorah, Chukat, p. 819, Yalad.

Sefer HaMaamarim, Ataret, p. 566.

And more)

.

And to note from our Sages, of blessed memory: one who falls from a ladder dies severely

(see Zohar III, 135,

a.

Likutei Torah Chukat, p. 57,

beginning of p. 70a.

And more.

Likutei Sichos, Vol. 4, 211)

.

- 5748

And one goes all together to the Holy Land,

in Jerusalem, the Holy City,

in the Third Beis HaMikdash,

and in the manner of "Achi-Shana"•⁶,

they did not delay even the blink of an eye³⁰.

69)

Yeshayahu 60,

Bava Basra

Sanhedrin 98,

a.

70)

As in the days of your exodus from the land of Egypt

(Mechilta and Rashi on our parshah 12,

41)

.

Tapo missions - 5748

43