English translation — משיחת ש״פ חיי שרה, מבה״ח כסלו ה׳תש״נ - בקשר עם כינוס השלוחים העולמי -

The World Shluchim Convention,

The shluchim shiy" of the Rebbe, my father-in-law, the leader of our generation,

In all corners of the globe - begins on Shabbos,

Parshas Chayei Sarah,

And continues into the following days of Parshas Toldos

(which we begin reading in the Minchah prayer of that Shabbos)

Since everything is with Divine Providence,

and a Jew must

(therefore)

extract a lesson from everything he sees or hears²,

and how much more so from the weekly Torah portion that is read and studied at this time,

and as is known, the Torah

(from the old Rebbe)

So if one must live with it — it is understandable,

that from the portions in the Torah one must derive instructions in connection with the Kinus HaShluchim,

and the role of a shliach in general:

A large part of this week's parshah

(Chayei Sarah)

⁴ speaks about the shlichus

(the first shlichus about which the Torah speaks at length and in detail⁵)

that Avraham sent Eliezer to find a shidduch for Yitzchak his son,

And how he subsequently carried out his mission in practice - in the marriage of Yitzchak and Rivkah.

And the continuation and purpose thereof in Parshas Toldos - "And these are the generations of Yitzchak, etc."

And although this concerns a one-time mission that happened long ago - since the story is written in the Torah,

and with such elaboration of details,

to the extent that "the section of Eliezer is repeated in the Torah"⁶,

Torah, from the term Hora'ah (teaching)⁷,

and "the Torah is eternal" - it is understood that there is a general and eternal lesson for every Jew in this.

It will be understood by prefacing the question in the above: Why does the Torah relate,

and with such length,

about the mission of Eliezer — both regarding the details of how Avraham adjured him and sent him

(where to go,

the conditions from where he should take a wife, etc.)

and also the length regarding the manner in which Eliezer actually carried out the mission,

until that "the section of Eliezer is doubled in the Torah"

(As mentioned above, and especially that seemingly Eliezer's mission is only a preparation

(and secondary)

to the main point — the marriage of Isaac and Rebecca⁹?

Shabbat Parshat Chayei Sarah,

Mevarchim HaChodesh Kislev,

27 Marcheshvan

(anger of the messengers)

31 and

But from this itself it is understood,

And especially since all matters in the Torah are with utmost precision,

that the lengthy detailing regarding Eliezer's mission is

(not some extraneous detail that is only a preparation

(necessary)

to the purpose and goal of the mission,

but)

a primary matter that pertains to the very essence of the matter of the marriage of Yitzchak and Rivkah.

And one can say the explanation in this:

It is explained in many places,

Then the mission of Eliezer to make the match between Yitzchak and Rivka is a most general matter in the Torah which reflects the entirety of man's service - the mission that every Jew has to make a dwelling place for Him, blessed be He, in the lower realms."

Rivka was found in Padan Aram, in the house of Besuel and Lavan

(like a rose among thorns)" / and the mission of Eliezer was to take her out from there and bring her to be a wife for Yitzchak.

And this is a hint and becomes a Torah instruction which is the service of clarifying and refining the physicality of the world and elevating it and transforming it into holiness - to make for Him, blessed be He, a dwelling place in the lower realms.

And in simple terms: the marriage of Yitzchak

The reason that the Torah elaborates in this particular story regarding the mission that is not just preparation.

And mainly: since all matters of the Torah are with utmost precision,

It is logical to say that the elaboration of the details regarding Eliezer's mission is

(not only to teach that "his conversation is beautiful etc.,"

but also)

a fundamental matter that relates to the essence of the matter,

as in the interior.

And Rivka - the first preparation for his marriage and marriage that is stated in the Torah - is the general service of making for the Almighty a dwelling place in the lower worlds - building a house in Israel in this physical world,

With the purpose - "Be fruitful and multiply and fill the earth and subdue it"

The concept of "Toldos"

("And these are the generations of Yitzchak"/ offspring in their simple sense and also "the generations of the righteous are good deeds".)

Accordingly, one will also understand why the Torah elaborates so much about the mission of Eliezer - because it is a clear lesson

(Torah Ohr)

In the general mission that every Jew has to make a dwelling place in the lower worlds; and through knowing the details of the mission of Eliezer,

one can better understand what constitutes the service of the mission of every Jew.

And furthermore: the mission that every Jew has to make a dwelling place in the lower realms

(like the mission of Eliezer)

is not

(only)

a preparation

(and - secondary)

to the purpose of the mission

(the actual dwelling place in the lower realms,

Like the marriage of Yitzchak and Rivka/ but the mission itself is a part of the essential matter of making the dwelling place in the lower realms,

as follows.

In the service of making a "dwelling place in the lower realms" there are two aspects

(general/ the emphasis on "dwelling" and the emphasis on "lower realms":

"dwelling

(in the lower realms)

" emphasizes that the revelation of G‑dliness here below

(in the lower realms)

Should be in such a way as a human

(be it different)

finds himself within himself in his own

32 vav

Sefer HaSichos - 5703

Dwelling - where He stands in revelation and in expansion.

Thus this lower world becomes a dwelling, as it were, for the Most High, even to the extent of "your teacher will no longer be hidden."

(dwelling)

"in the lower ones" emphasizes,

so the revelation of G-dliness here below,

should not be because of the fact that G-dliness is revealed,

but it should be "in the lower ones" - in the lower [worlds],

in their nature and essence.

And in this consists the function of a dwelling in the lower worlds,

So although the world, from the aspect of its creation, is on a level of "lower ones,"

Olam (world) from the term helem (concealment) and hester (hiding),

One reveals in it that the "lower ones,"

remaining in their boundary and essence

(the boundary of the lower ones / "acknowledge" G‑dliness,

until the world becomes a dwelling place for Him, blessed be He.

From this it is understood,

that in the manner in which one establishes the dwelling place in the lower ones, there must also be both aspects:

Since the dwelling must be in the lower realms

(by the standards of the lower realms)

it is understandable that it must be created

(not by the One Above Himself, as it were,

but also)

through the agent of the Holy One, Blessed be He

("our deeds and our service" of a Jew)

When the Almighty made every Jew His agent by sending down his soul below into a physical body,

where the agent is, so to speak, a second,

a separate entity from the sender,

and the

(separate -)

agent should establish the dwelling in the lower worlds¹⁷.

Together with this, it is relevant,

that the emissary should have the recognition that he is an agent of the Holy One, blessed be He,

and he fulfills his mission with the power that the sender has

appointed him as an emissary, and "a person's agent

(of the Supreme¹)

is like him" — and through this he can effect that there should be a "dwelling

(in the lower realms)

a dwelling for Him, blessed be He,

as follows.

Based on this, one will understand the length of the portion regarding the mission of Eliezer,

in which there are

(in general)

two matters:

the length of how Eliezer actually carried out his mission,

and before this -

How Abraham appointed him as a messenger and adjured him and told him all the details that he should go, etc. - that these two matters are both essential matters in the mission of making a dwelling place in the lower worlds

(The marriage of Isaac and Rebecca)

The essence of the mission

(And the manner of fulfilling the mission)

Of a Jew,

is

Not only a secondary preparation to fulfilling the mission,

but rather this itself is)

It pertains to the very essence of the matter of a dwelling place in the lower worlds,

within the limits of the lower worlds"⁷.

And in order that there be a "dwelling place for Him, blessed be He

(in the lower worlds)

" it pertains to the appointment of the mission by Avraham — that the emissary goes with the power

(the empowering)

the sender,

and is completely nullified to him

(just as a servant to his master¹¹/ and a person's agent is like himself.

Clearer understand the second

Shabbat Parshat Chayei Sarah,

Mevarchim Chodesh Kislev,

27 MarCheshvan

(Kinus HaShluchim)

33 v

The aforementioned concept, there is no shlichus

(Appointment of the shliach by the meshaleiach)

Is from the concept of shlichus as it becomes drawn down below

(comes to human beings)

It is known what stands in the Acharonim²² that in shlichus there are several forms and levels,

And from below to above: a)

Alternatively, at the time of performing the mission, the agent is an independent entity,

and the act of the mission relates to him

(the agent)

only that with his action he fulfills the mission of the sender².

A higher level: the action and deed itself

(from the shliach)

relates to the meshaleiach.

That is,

that

(Not the shliach does it,

rather)

the meshaleiach does it through him

(But the shliach himself - in all his other matters - is a separate existence.)

A higher level: not only the action of the agent and his power of action,

but also the agent himself - his entire existence - is the existence of the sender,

and in the well-known language - a person's agent is like himself, literally²⁴,

like the sender himself, literally.

By a mission of a flesh and blood person, all these three ways are applicable; but regarding the mission of every Jew,

these are the agents of the Holy One, blessed be He,

It can be said that this is in the third

(highest)

manner,

that he is

an agent of a person

(the supernal)

like himself,

"like the sender himself"

(as explained in Likkutei Torah, Vayikra²⁵)

But in order to bring this out into the open - it depends on the service of a Jew: that he feel that he is not an independent entity,

which compels him to fulfill the will of the Holy One, Blessed be He,

(like one who exempts another through a blessing - as it were)

and even not in a manner that his deed becomes a deed of the Holy One, Blessed be He

(but he remains an independent entity)

only in his entire existence

(including and up to - every action that he does)

he is the agent of the Holy One, blessed be He,

to serve his Creator²⁴,

like the sender himself

[mamash also from the term 'touch'²⁷,

so also as he relates and finds himself in the tangible world

(And in particular - from the aspect of his physical body)

He is the agent of the Holy One, blessed be He,

Then 'we tap the in the middle'

(sensation)

touch]

And based on this, it is understood why it is so relevant that the sender should appoint and give powers to the agent - because without this, he is not his agent: the very title 'agent' means that he is a separate existence,

an independent intelligent being from the sender²⁸.

And therefore one must reach a special power - the power of Torah - that one should be able to appoint that another should do something on his behalf fully-

34 and

Sefer HaSichos - 5750

his essence

(and a person's emissary is like himself)

even according to the first way

(that he is

(Only)

(invalidates the sender)

all the more so in the second manner

(that the deed of the agent is the deed of the sender)

and certainly in the third manner

(exactly like him)

And so too, with regard to a Jew as an agent of the Holy One, blessed be He,

that the Almighty sent him down as a soul in a body in a manner that, overtly, he stands as an entity

(agent)

on his own,

and must perform his service with his own strength

(with his own powers)

In his pocket; and regardless of that,

the messenger completely nullifies himself to the sender,

until he becomes like the sender himself².

It turns out,

that by a Jew there must be a connection of two opposite extremes in fulfilling his mission to make a dwelling place below: The messenger must be a person of intellect,

He must use his intellect in order to carry out the mission.

Along with this, he must be completely nullified to the sender,

knowing that he will fulfill the mission through his power and his agency.

And a person's agent is like himself.

According to the above, one will also understand the connection of the beginning of the sedra

(and the name of the entire parsha)

- "And the life of Sarah was etc." - with the continuation of the sedra,

about the mission of Eliezer to arrange the marriage of Yitzchak and Rivka,

that the beginning of the sedra is connected with its continuation.

Furthermore: the name of the entire sedra is "Chayei Sarah",

And it is known that the name

(the series)

expresses the content of the entire series.

And based on this, it is seemingly not understood: the mission of Eliezer

(like all events that occur in the series)

did not happen at the time of "Chayei Sarah",

only after her passing - so how can one call the entire series by the name "Chayei Sarah"?!

has been discussed many times<* the explanation in this,

Based on the words of our Sages, of blessed memory: "Just as his offspring are alive, so too is he alive": When is the perfection of "Chayei Sarah" openly recognizable and confirmed? - When the influence from

(life)

Sarah is recognizable

(air)

after the time of her life in this world,

when her matters of good and holiness are drawn

(air)

later,

including as it was expressed in the marriage of Yitzchak and Rivka

(through the agency of Eliezer)

- and in this one saw the activity of Sarah in her son Yitzchak

(the birth of Yitzchak and his education)

that his conduct was in accordance with

(the order)

Chayei Sarah,

Until then, "And Isaac brought her into the tent of Sarah his mother, and she was like Sarah his mother"² - specifically in this was expressed the truth and eternity of "Chayei Sarah".

This is an explanation of the general connection between "Chayei Sarah" and the weekly portion: one must also understand the connection with the entire verse "And the life of Sarah was one hundred years and twenty years and seven years; these were the years of the life of Sarah".

And one could say this explanation in this according to the explanation in Chassidus",

that these three matters

Shabbos Parshas Chayei Sarah,

Mevarchim HaChodesh Kislev,

27 MarCheshvan

(Kinus HaShluchim)

From "one hundred years and twenty years and seven years"

(which "it is written: a year in each general rule and particular to say that each one is required by itself"³⁵)

allude to and refer to all faculties of the soul,

which are divided into three types: Ratzon and Ta'anug

(one hundred years/ mochin

(twenty years)

and middos

(seven years)

: and the conclusion of the verse "the years of Sarah's life,"

"they are all equal for good"³⁵,

hints and means that all the powers are taken through and united with one point

(all are equal for good)

- the nullification of the yechidah of the soul,

until the essence of the soul,

which is above division

(of the emotions,

Mochin,

Will and pleasure)

⁵? And together with this it becomes drawn and takes through all the faculties of the soul and all details of the person's existence,

"One hundred years and twenty years and seven years".

Z,

Based on this, one will understand the connection of all this with the continuation of the series

(Regarding the mission of Eliezer in connection with the marriage of Yitzchak and Rivka)

In order that a shliach

(a Yid)

should carry out his shlichus in the world to make a dwelling place for Him, blessed be He, in the lower realms

(as reflected in the shlichus of Eliezer/ that there is no reality of the lower realms

(plural)

should become a dwelling place for Him

(singular)

to the Supreme One,

It is required that the two aforementioned extremes be with the emissary himself:

The reality of the emissary,

with all his ten soul powers

(Will and pleasure³⁵,

Intellect and emotions/

The self-nullification of the emissary

(with all his powers)

to the sender,

that this unites all his powers for one purpose - to fulfill the will of the sender.

that the power for this - the fulfillment of the mission of "marrying off Isaac"

(the service of making a dwelling place in the lower worlds)

- comes from Sarah,

that by her there was the perfection of both matters: "a hundred years and twenty years and seven years",

the perfection of each of all these ten powers,

And together with this, "the two lives of Sarah,"

"All are already for good" - the nullification of the essence of the soul,

which takes through its entire existence and all the powers.

And from Sarah our mother, this aspect is drawn to every Jew³⁷ in his mission work to make a dwelling in the lower worlds

(hinted at in the mission of Eliezer in the marriage of Isaac and Rebecca which comes after "And the lives of Sarah were..." / through that which he

(the messenger)

uses all his powers

(in fulfilling his mission/ and stands in absolute nullification"³ to the will of the sender,

until he is like the sender himself; and through this he has the power to also act in the world - that in the lower realms plural,

the multitude of details in the world

(which is generally divided into ten,

the ten utterances that descended from the ten Sefirot,

"one hundred years and twenty years and seven years" / should become a dwelling

(singular)

for Him, blessed be He,

until for His essence,

In a manner that in all the details there is heard the single point of "the truth of His existence",

So from this perspective, "they are all equally for the good".

And it can be said that this is also hinted at

Sefer HaSichos - 5703

In the word "shliach"—as discussed elsewhere,

that "shliach" together with ten

(yud)

equals in gematria

(and letters)

"Moshiach":

Through that which a shliach uses all his ten powers in fulfilling his mission

("one hundred years and twenty years and seven years")

is he revealing the spark of Moshiach that is within him"•■,

that "Moshiach" means the completeness and inner aspect of every type,

And in the language of Kabbalah - the aspect of the general yechidah■,

which is above divisions etc.,

and therefore it is drawn and takes through all details of levels

(that "all are equal for good")

as known that yechidah is the aspect of oil,

that permeates all his judgment.

And through this he also reveals Moshiach Tzidkeinu in the entire world - the truth and innerness of the entire world,

As the ruling of the Rambam states: through one mitzvah one has the power to tip the scales and bring salvation and deliverance to the entire world.

Based on the above, one will also understand the connection from Parshas Toldos to Parshas Chayei Sarah:

The purpose of marriage,

including the marriage of Yitzchak and Rivkah,

is — "Be fruitful and multiply and fill the earth and subdue it" — Toldos,

"And these are the generations of Yitzchak, etc.,"

as above.

And so too in the service of man: after the Torah speaks in the portion of Chayei Sarah about the essence of the mission

(Eliezer)

which brings to the marriage of Yitzchak and Rivka

(the service of making a dwelling place in the lower worlds / then comes the portion of Toldos where it speaks about the purpose of man's mission to make a dwelling place in the lower worlds - that from this should come forth "offspring")

(revelation of the power of the Infinite below)

The offspring of the righteous are good deeds,

And including over the inner explanation

(from the Rebbe, my father-in-law, the Rebbe")

in "Pru u'rvu"

(the first mitzvah in the Torah/ that every Jew must "make" another Jew,

by bringing him closer to Torah and mitzvos,

as Chazal said: "Whoever teaches Torah to his friend's son, Scripture considers it as if he gave birth to him,"

Shenamo- “And these are the generations of Bo.’

And simply,

Then in the mission of making the dwelling in the lower worlds, one is not satisfied with only publicizing G-dliness in the world,

but rather doing as required that from this should come forth descendants and fruits - like a lasting effect,

so that also the recipients

(all those whom the messenger reaches)

become influencers and bearers of fruits,

striking in order to cause to strike,

Ad infinitum.

And also in the details of this verse - "And these are the generations of Isaac son of Abraham; Abraham begot Isaac" - are hinted the details of the matters in the fulfillment of this mission:

The "generations" must stand in a revealed manner - "And these" - pointing with his finger and saying 'these'

(this)

: and that they are generations - a new thing,

and it is recognized that they are "

(generations)

Isaac",

All who hear will laugh at me\" _ _Mi_t a

Shabbat Parshat Chayei Sarah,

Mei'varchim HaChodesh Kislev,

B'Zman MarCheshvan

(Kinus HaShluchim)

37th

Laughter and joy,

Which shows that this had completely \"taken them over\";

"Behold! Avraham" - one sees him as he is the son of Avraham

(Until then.)

"And Avraham fathered Yitzchak",

It is openly stated that "the features of Yitzchak's face resemble Avraham's"•/ thus "everyone testified

(even the scoffers of the generation)

"Avraham fathered Yitzchak"/ because "for I have made you father of a multitude of nations"⁴,

so he influences "the multitude of nations",

that regardless of the fact that previously he was "Avram"

(Av Ram,

Separated from the rest of the entire world••/ in the manner of Avram HaIvri,

That he stood on one side and the entire world on the other side - he makes a dwelling in the lower realms,

So that even among "hamon goyim" in all the world, it should be heard like Avraham - a Jew

(the first Jew)

- is very "Av".

"Toldos" plural: not to suffice with one toldah,

Rather there must be a multitude of "toldos".

And in confusion, the Toldot of air divide themselves into two types - "Yaakov and Esav"

(mentioned in the portion)

The service of Aseh Tov and Sur MeRa,

The two matters into which the entirety of the service of making a Dira Betachtonim divides.

And furthermore: Just as Esav was in the womb of Yitzchak and Rivkah - so too must the service of "Toldot" be in a positive manner - to refine the "Esav",

And this refers to the matters of permission and physical and lower things of the world

(In addition to the service of "Yaakov" - "Ish Tam Yoshel Ohalim"'• - the service in matters of holiness,

Torah and commandments/ as Yaakov later did through that which he dressed himself

in the clarified garments

(garments of Esav)

that is, when one reveals in "Esav" below in the world, as "Esav" is "said in the parshah" - the quality of Esav

(the firstborn)

as it stands in its root

(the abundant lights of Tohu)

As Yaakov later said •• "I will come to my lord to Seir",

Thinking that Esav is already completely clarified and ready for the redemption⁵⁴,

According to the true interpretation in "Esav" on the name "that he was made and completed M' as a son of many years" ••,

That all matters are with him already completed in perfection as he is

(In the portion)

In his root⁴•,

And as it will be revealed in the future redemption.

According to the above, one will also understand the sequence of the portions - Lech Lecha,

Vayeira,

Chayei Sarah and then Toldos: For every head must be the service of nullifying one's previous level - "Lech Lecha from your land and from your birthplace and from your father's house",

from his previous will,

intellect and emotions⁷; and that becomes the vessel for the revelation of "And Hashem appeared to him",

until it comes down into details,

into the existence and boundaries of man - "one hundred years and twenty years and seven years"; and from that man has

38v

Sefer HaSichos - 5750

The ability to go out on his mission into the world to make a dwelling place in the lower realms,

until the manner of "Toldos",

"Yaakov and Eisav",

with all the details mentioned above in the concept of "Toldos".

Based on the above, the connection and lesson of the parshiyos

(Chayei Sarah and Toldos) is also understood.

Regarding the international conference of shluchim that takes place these days:

When many Jews gather together,

each of whom is a shliach of the Almighty,

as it were,

literally a shliach,

and all the more so the shluchim of the Rebbe, my father-in-law, who have now gathered together,

in whom the work of shlichus to make a dwelling place in the lower worlds through the dissemination of Torah and Judaism and the spreading of the wellsprings outward is more openly manifest - it is understood,

that then greater strength comes to the matter of shlichus in each one of them,

And in both aforementioned matters:

The essence of the reality of every emissary to utilize his ten individual powers in fulfilling his mission is in his place,

And

His self-nullification to completely surrender to the sender, the Rebbe,

And becoming like the sender himself.

Which is the content of the "World Congress of Emissaries" - a thing and its opposite: a gathering

(singular)

is the meaning,

that there are many people

("שלוחים" plural)

who gather together.

And similarly, when this is a "כינוס השלוחים העולמי",

שלוחים who come from the entire world,

עולם from the term העלם and הסתר,

which divides itself into a

many places and details,

until from one end to the other,

from one end of the world to the other: and together with this they gather together in one "gathering"

[and in particular in a synagogue and house of study,

a place where they increase Torah, prayer⁵ and good deeds! with one purpose - to gather together,

"A man helps his fellow and to his brother he says, 'Be strong!'"

and strengthen his service in his mission from the single sender - the Rebbe, my master and father-in-law,

In his mission from the first sender - the Almighty - to spread Judaism,

Torah and commandments and good and uprightness throughout the entire world,

And together with this - to bring down the single point and purpose in each one according to his individual mission,

in his particular place,

time and situation,

and to bring about that in all the particular places in the world

("My world")

it should be heard and seen openly that this is His world

(30 Yechid)

of the Holy One, blessed be He,

Hashem is One.

And the strength for this one gets through the fact that the emissaries from every place in the world

(each one as an authorized representative from his place)

all gather together and unite in one gathering

[and more specifically - that each one gathers together and unites all his ten powers]

for the sake of one goal - to fulfill the will

Shabbos Parshas Chayei Sarah,

Shabbos Mevorchim Kislev,

26 MarCheshvan

(Kinus HaShluchim)

39

the sender,

And from this one derives the strength to then go fulfill the mission. The shliach is in his place,

And there unite all people and all particular matters of the world,

And through this - all the individuals in all places, all of them, in the entire world,

in one point - a dwelling place for Him, blessed be He, in the lower realms.

In this, everything comes to further emphasis in this year,

the fortieth year from the histalkus-hillula

(5710-5703)

from the emissary,

the holy, my master, father-in-law, the Rebbe, our generation's leader:

Isaac was forty years old when he got married - "And Isaac was forty years old when he took Rivka, etc., to him as a wife."

And it can be said that in this it is hinted that after forty years there comes a completeness in the divine service of fulfilling the mission to make a dwelling place in the lower realms.

(Hint and subject of the marriage of Yitzchak and Rivka/ And the reason for this is understood according to our Sages, may their memory be blessed, that 'a person does not grasp the mind of his teacher until forty years',

As it stands that Moshe Rabbeinu told the Jews that in the fortieth year in the desert 'G-d gave them a heart to know and eyes to see and ears to hear'.

And similarly it is understandable regarding the fortieth year from the year 5710,

that then there comes a completeness in the emissaries and in their mission work,

because then there is realized in them 'a person grasps the mind of his teacher'_ʼ in the mind of the sender, my father-in-law the Rebbe, the leader,

and completeness in both extremes mentioned: completeness

In the nullification of the emissary to the sender,

And this becomes drawn and takes through all the powers of the emissary,

Which are included in "a heart to know, eyes to see, and ears to hear"⁶⁵,

Until all the matters of the service

(in this mission)

During the forty years that passed, they are elevated to the higher level of "a person stands on the opinion of the Rabbi".

As also hinted at in the conclusion of our parshah

(after the story about the mission of Eliezer and the marriage of Isaac and Rivkah,

And immediately before that which is stated in parshas Toldos³² that "And Isaac was forty years old etc.")

- "He fell upon the face of all his brethren",

then approximately to the level of "face"

(which comes in the fortieth year)

is the condition before this in the manner of "fell"

(in the manner of seven times the righteous falls and rises⁶⁶)

in the manner of as it is stated⁶⁷ "And you shall see My back, but My face shall not be seen",

Thus, roughly to "face" is the "back",

Even though the "back" is a most elevated level.

The lesson from this in a practical sense,

And particularly — in connection with the International Convention of Shluchim:

According to the aforementioned, it is understood,

That the main purpose of the Convention of Shluchim must be — to strengthen and further spread Ahavas Yisroel and Achdus Yisroel,

Beginning with that which the convention brings in even more love and unity among all the participants of the convention,

So together with that they are special emissaries,

in special places,

with special details in their mission work

(L'Yachid)

- unify themselves in one

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Kinus,

For the sake of one purpose,

To discuss among themselves,

And a man shall help his brother, etc.,

How one can further add in the avodah,

And particularly in accordance with the fortieth year,

And in such a manner that each one can bring it down into his private shlichus,

As above.

And the unity during the "International Conference of Shluchim" is then also drawn down during the time that each shliach returns to his place,

Through the fact that he remembers and longs for the time when they were all together,

learned Torah,

prayed and accepted good resolutions together,

so that each emissary feels

(even while in his place)

that he stands together - in thought, speech, and action - with all the emissaries and with the one who sent him

(and the interruption between them is only in the physical location)

And this gives the shliach even more strength to strengthen and disseminate love and unity among the Jews in his place of mission,

until - bringing in

("pleasure to the world")

unity among all the inhabitants of the place,

so that the entire world becomes united

(in a manner of "gathering")

in fulfilling the will of the Above,

Jews - through the 613 mitzvos,

And non-Jews - through the Seven Noachide Laws⁶.

And in general - that the "International Conference of Shluchim" gives each Shliach and all Shluchim more strength to fulfill their mission in the world,

to reveal that He is the world of the Holy One, blessed be He; with the goal that this brings forth "offspring" - in the manner of "Be fruitful and multiply and fill the earth and subdue it,"

including and beginning

- to "revive" a Jew,

through the one who teaches Torah to the son of his fellow, it is as if he gave birth to him,

until he reaches and clarifies even those who are only at the level of "Esau,"

"A man who knows hunting, a man of the field"⁵,

And makes from them "Toldos Yitzchak"

[The name of the sender,

The Rebbe, my father-in-law, the Rebbe,

"Yosef Yitzchak",

"May Hashem add for me another son"⁷⁶,

Then from the aspect of 'acher' one makes a 'ben']

⁷•

In order to further strengthen the revealed, tangible and constant unity among the shluchim - it would be worthwhile to print a collection as an eternal memento to the "International Conference of Shluchim",

And the collection should include: pictures of all participants of the conference,

including - of their families and household members; a special section of novel Torah insights from

(at least)

several of the conference participants: points of the matters that were discussed during the conference,

and especially - the good resolutions that were adopted thereby; and in connection with the fortieth year - it is worthwhile to also include there matters

(words of Torah and resolutions)

connected with the fortieth year,

When "kai igish ada'ata d'rabbi".

Through that which every shliach,

and also his wife and children,

will have the Kuntres Lemazkeires Netzach,

And looking into it from time to time - this will further add to the unity among all participants,

and also add a greater strengthening in every shliach's work in his place,

Seeing the pictures and reading the descriptions and remembering

sh'f chash,

Mevaser Chodesh Kislev,

27 MarCheshvan

(Kinus HaShluchim)

and 4

At the Kinus when everyone was together,

k'ish echad b'lev echad,

All the Shluchim - with one goal: to fulfill their mission with utmost perfection.

And from one matter to another - here is not the place to mention³⁹ again about the efforts

(including and especially - through the shluchim)

To nullify in every place the decree of Moses 'to assemble communities every Shabbat etc. to learn Torah with them for the public'⁴,

And how good - also to learn in every place

(in addition to the fixed classes in each place according to its subject)

the same subject

(at least in brief in quantity)

in the weekly portion,

In order to further strengthen the unity of them all.

Another matter that contributes to the unity of Israel is the conclusion of the Rambam that comes before the days

(Conclusion of the sixth cycle for those learning three chapters a day,

and conclusion of the second cycle for those learning one chapter a day)

- which through this study unite all Jews

(who study the same amount each day)

and a unity that comes through studying the same topic in the Torah,

And in particular, the Rambam's book,

And it is written for all Jews - "לקטו ולגדול"*⁴¹: and when one finishes the entire book,

Which is "מקבץ לתורה שבעל פה כולה"⁵,

Then the unity is even stronger.

And in particular, through that which one makes a

"סיום הרמב״ם" in public,

And "ברוב עם הדרת מלך"⁵.

And therefore, everyone will surely endeavor to participate in this Siyum HaRambam that takes place here,

On Sunday of the week,

And so it is in every place according to its matter, one should strive to influence others to participate in this,

Knowing that even when it comes to a single person, to a "multitude of people"

(including rabbis, scholars, and communal activists,

Chassidim and men of deed, etc.)

there comes into this the "majesty of the King" of the King of kings, the Holy One, blessed be He, as it were,

and - the honor of the Rambam, and the honor of the Torah, and the honor of the rabbis,

And through this - in honor of the Almighty

(And the rulings of the Torah of Hashem - the word of Hashem, this is Halachah - come to all Jews David the leaders of Israel)

And may it be His will,

That all this should hasten even more the time when it will be "the earth will be filled with knowledge of Hashem as the waters cover the ocean"

(as the conclusion of the Rambam)

And

(As per the beginning of the Rambam)

The revelation of the "truth of His existence" throughout the entire world

(in all beings/

The true and complete redemption - which then will be the completeness of "And these are the generations of Yitzchak",

which in the future will be called to Yitzchak "Eli Attah Avinu"⁸,

The perfection of the revelation of the laughter and joy of the Supreme One in the dwelling in the lower worlds,

And immediately, instantly.

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