English translation — משיחות ש״פ תולדות, ד׳ בסלו ה׳תש״נ

At the beginning of our parshah, Rashi transcribes the words "And these are the generations of Yitzchak,"

and explains: "Yaakov and Eisav mentioned in the parshah."

That is,

Although Yaakov and Eisav are not mentioned adjacent to the words "the generations of Yitzchak"

(As we find etc./ but after a few verses,

Nevertheless,

It is appropriate to say "And these are the generations of Yitzchak" since they "are stated in the parshah"².

And one must understand:

What is Rashi's necessity to explain "generations

(of Yitzchak)

" from the term of building,

"Yaakov and Esav",

Although they are not written in proximity but in the continuation of the portion

("said in the portion")

- behold, one can interpret "generations

(Isaac)

" from the term events,

"the events of his days and his experiences" / "the events that happened to him"⁵

[as he explains in the verse⁶ "These are the generations of Jacob",

"These are their settlements and their wanderings"! according to this interpretation, the story of his generations begins in actual proximity",

And not in the verses that follow in the continuation of the portion?

This question is strengthened further by the precision of the word "ve-eleh

(Toldos Yitzchak)

the additional vav:

It is stated in the Midrash: "Wherever it is written 've-eleh' it adds to the previous ones,

and wherever it is written 'eleh' it excludes the previous ones."

And superficially,

According to the interpretation that "Toldos Yitzchak" are the events of Yitzchak,

we can interpret "And these are the generations of Yitzchak,"

"Adds to the previous ones" - that the events of Yitzchak in this parshah

(after the passing of Avraham)

are a continuation and addition to the events of Yitzchak in the previous parshahs,

and particularly that they are main events,

starting from the details of the matters of Yitzchak's birth,

The portion of the Binding (of Isaac),

and his marriage

(during Abraham's lifetime)

But according to the interpretation that 'the generations of Isaac' are the wives,

"Jacob and Esau mentioned in the portion" - we must interpret "And these are the generations of Isaac",

"And these add to the previous ones",

"in addition to what was stated previously regarding 'the generations of Ishmael etc. the children of Ishmael'".

And based on this it is not understood: What is the similarity between 'the generations of Yitzchak' - Yaakov and Esav - and 'the generations of Yishmael' who are all wicked?

In the Midrash 'they will err' an answer to this question:

Shabbos Parshas Toldos,

4 Kislev

"And these are the generations of Yitzchak son of Avraham,

It adds to the previous ones,

on what is written above it, the sons of Yishmael,

And who was this? Esau and his sons, who was the son of Isaac,

And thus it can be said, since it only says 'And these are the generations,' even Jacob, who is the offspring of Isaac, is included.

Therefore, 'the generations of Isaac' is missing [a letter],

to exclude Jacob from the category of the wicked\".

But because Rashi does not bring the words of the Midrash: "Therefore, 'the generations of Isaac' is missing [a letter] to exclude Jacob, etc."

[And the reason for this,

since according to the simple interpretation it is impossible to explain that the main 'generations of Isaac' is Esau and not Jacob

("To exclude Jacob")

and on the contrary,

Jacob is the main one,

And emphasized in Rashi's commentary that he places Jacob before Esau,

"Jacob and Esau mentioned in the portion"]

-The question remains: what is the similarity of Jacob to the sons of Ishmael!

And therefore,

Rashi had to explain that "the generations of Yitzchak" are the events of Yitzchak,

that accordingly will be explained "and these add to the first ones" with addition to the events of Yitzchak

(and not in addition to the "children of Yishmael"/as above.)

And there is to say the explanation in this:

Rashi's compulsion to explain that "the generations of Yitzchak" are "Yaakov and Eisav mentioned in the section",

That is,

that "generations" means children and not events,

It - from the word "And these"¹⁴,

Because,

"And these add to the first ones,"

an addition to the preceding matter,

and since preceding it

("the first ones")

it speaks about children

("generations of Yishmael etc. the children of Yishmael etc.")

One must say that also "the offspring of Isaac" that come as an addition to the preceding matter

("and these add to the previous ones")

are sons

(and not events)

"Jacob and Esau mentioned in the portion"⁵.

And the connection between them

("And these add upon the first ones")

it is

(Not that "the offspring of Yitzchak" are like "the offspring of Yishmael",

rather)

- in relation to Avraham,

"And these are the offspring of Yitzchak, son of Av-raham,"

like "these are the offspring of Yishmael, son of Avraham":

We have already learned that after the birth of Yishmael, Hashem said to Avram, "And you shall no longer be called Avram, but your name shall be Avraham, for I have made you the father of a multitude of nations, and I will make you exceedingly fruitful, and I will make you into nations, etc.'"

And in continuation of this, he was told about the birth of Yitzchak,

"Sarah your wife will bear you a son, and you shall call his name Yitzchak"⁷,

and "In Yitzchak

(specifically,

and not in Yishmael)

shall your seed be called"',

that is,

that the promise of "Father of a multitude of nations have I made you"

(that was said in connection and relation to the birth of Yitzchak)

will be fulfilled

[not through Yishmael,

even though "I have made him fruitful... twelve princes will he beget..." but rather]

specifically through Yitzchak.

And as Rashi explains: "I will make you into nations - Israel and Edom

(who emerged from Yitzchak)

For Yishmael already had,

and it was not from his flesh upon him.

Sefer HaSichos - 5703

And go,

after the conclusion of the account of the life of Avraham,

the text continues with the story of the descendants of Avraham

(Yishmael and Yitzchak)

- "And these are the generations of Yishmael the son of Avraham etc. And these are the names of the sons of Yishmael etc. twelve princes according to their nations"²²,

that in this was fulfilled the promise of Hashem to Avraham, "And regarding Yishmael I have heard you; behold, twelve princes he will bring forth,"

And following this,

"And these are the generations of Yitzchak the son of Avraham,

Yaakov and Esav mentioned in the parshah,"

that in this was fulfilled the promise of Hashem to Avraham, "A father of a multitude of nations I have made you; and I will make you into nations"

(not from Yishmael but from Yitzchak)

- "Yisroel and Edom"

(Yaakov and Esav)

And based on this we can explain "And these are the generations of Isaac, son of Abraham; Abraham begot Isaac" - that in "the generations of Isaac",

"Jacob and Esau",

is completed the matter of "Abraham begot Isaac",

since through this was fulfilled the promise of "A father of a multitude of nations have I made you, etc., and I will make you into nations",

"Israel and Edom".

And we must add in explanation of Rashi's commentary "And these are the generations of Isaac,

"Jacob and Esau mentioned in the parshah" according to Yina shel Torah*² - in a manner consistent also with the interpretation of the Midrash²• "And these add upon the first,"

"regarding what is written above it, the sons of Ishmael":

In the explanation of the Torah²⁵, the Tzemach Tzedek brings the interpretation "of 'And these',"

"with the vav of addition - 'that adds and expands the boundary of holiness through the extraction and clarification of the holy sparks from the kelipah and elevates them to be included in holiness',"

"And he continues,"

"And this is what Rashi explained: 'And these are the generations etc. Jacob'"

"and Esau mentioned in the parshah,"

"namely, through Jacob he clarifies even the brother (i.e., Esau) and elevates from him holy sparks"."

Therefore Rashi precedes Yaakov before Esav

("Yaakov and Esav mentioned in the Parsha" - even though in their mention in the Parsha, Esav precedes Yaakov¹²)

- because,

the addition within the boundary of holiness

("And these")

is through that "Yaakov clarifies also the aspect of Esav",

until he elevates him to his root and source,

as is also hinted in the precise language "mentioned in the Parsha"

and not “those stated below”²⁸

- as he did in the Torah,

that is,

in its root and source in holiness”².

From this is also understood the connection and relevance to the interpretation of the Midrash,

"And these add to the first,

to what is written above it: the sons of Yishmael" - which is also connected with the clarification of Yishmael,

in the manner and example of the clarification of Eisav in “Toldos Yitzchak””.

Based on this, we need to mediate between the two interpretations of 'Toldos Yitzchak' - the interpretation that 'Toldos Yitzchak' are 'Yaakov and Esav',

and the interpretation that 'Toldos Yitzchak' are 'the children of his days and his experiences',

words

Moreover, in addition to the fact that also in the story of their birth later in the portion

(verse 26)

Rashi explains that Yaakov is.

"first of creation".

Parshas Toldos,

4 Kislev

The days of Yitzchak's life - the essence and completeness of Yitzchak's service

(— events and occurrences of the chronicles of his life)

It begins in Parshas Toldos¹/ in "Toldos Yitzchak",

the birth of his sons³¹,

"Yaakov and Eisav mentioned in the Parsha".

And in the introduction:

The story of his generations

(Events of the chronicles of his life)

of Yitzchak in the portion of Toldos begins at age forty - "And Yitzchak was forty years old when he took Rivkah etc."³³,

And it comes as an introduction to the main story about the birth of the sons

("The generations of Yitzchak,

Yaakov and Esav")

Twenty years later - "And Yitzchak was sixty years old when she bore them"³⁴.

And simply,

that during the forty years of his life before marriage

(and likewise during the twenty years after this,

before the birth of Jacob and Esau / there were in Isaac's life many matters of service,

good deeds, etc.,

an abundance in quantity and also an abundance in quality,

exalted and essential matters of service,

up to the most essential matter - the Binding of Isaac,

and so too the three years between the Binding and the marriage

(from age 37 to age 40)

that he was then in Gan Eden³⁵.

And nevertheless,

The essence and completeness of Yitzchak's service begins in the Parshas Toldos²⁰ - because:

The ultimate purpose of the reckoning in its completeness is not self-sacrifice

(the matter of the Akeidah/ or the ascent to Gan Eden,

but specifically the service of refining the world,

and in

The well-known phrase: to make for Him a dwelling place in the lower realms³⁴.

And this matter begins

(as the main point)

in “Toldos Yitzchok”³⁷ — “Be fruitful and multiply and fill the earth and subdue it”³,

and in more detail — “Yaakov and Eisav,”

which alludes to the two modes of service of “do good”

(Yaakov)

and “turn away from evil”

(Esau)

Including and especially - the work of Yaakov to clarify Esau³,

As recounted at the end of the parshah that Yitzchak sent Yaakov to Padan Aram•⁴,

And in the parshah afterwards

(which is read at Mincha)

- "And Yaakov left Be'er Sheva and went to Charan"⁴¹,

that he left the house of his father Yitzchak,

Four cubits of holiness,

to "Charan",

"The wrath of the world"⁴¹,

in order to engage in the work of clarification with Laban's sheep⁴³,

And when he finished his work in Laban's house,

then "Yaakov sent angels ahead to his brother Esav"⁴⁴ - to also accomplish the clarification of Esav⁴,

the conclusion and perfection of all the work,

as it is written⁴⁴ "And saviors shall ascend Mount Zion to judge the mountain of Esav, and the kingdom shall be the L-rd's."

Sefer HaSichos - 5750

And one should add,

Although also according to the interpretation that "Toldos Yitzchak" are Yaakov and Esav, the events of Yitzchak were mixed into "Toldos Yitzchak",

Nevertheless,

the addition of "Ve'Eileh"

(Toldos Yitzchak)

"adds to the former" it is only in relation to "Toldos Yishmael"

(clarification of the opposite / and not in relation to the events of Yitzchak in the preceding portions - for,

The events in Toldos³² which are the essence and completion of Yitzchak's service,

their superiority over the events in the preceding parshiyos,

And it cannot be said that the events in Parshas Toldos are an addition

("and these add upon the previous")

to the events preceding,

but on the contrary,

"he disqualified the first ones" - because the ultimate intent is specifically the work of refining the world,

to make for Him, blessed be He, a dwelling place in the lower realms.

Based on this, we can also explain that the beginning of "Toldot Yitzchak" is in "And Isaac was forty years old etc., and Isaac was sixty years old when he begot them":

In explanation of the verse "And Isaac was forty years old" - the Tzemach Tzedek writes in Ohr HaTorah³³ "to note from forty to understanding"⁴,

And from this, a person does not grasp the mind of his teacher until forty years⁴,

And as Rashi explains at the end of Parshat Ki Tavo,

And he adds,

"At his birth at sixty - there is to note the concept of mem and samech, both of which are in binah.

And the fact that procreation is drawn specifically from the highest power.

Therefore, he fathered when he was the age of sixty".

And since the elevation of forty years is an elevated matter relative to the previous standing and condition,

And in the language of the verse⁵ "But the L‑rd has not given you a heart to know, eyes to see, and ears to hear until this day" - it is understood,

that the essence and completeness of his service

of Yitzchak began when he was "forty years old"⁵¹,

"And Yitzchak was forty years old when he married Rivkah",

The marriage,

which,

the marriage is for the purpose of producing offspring⁵²,

as is actually done when he was sixty years old,

"And Isaac was sixty years old when she gave birth to them".

And one may add in the allusion of mem and samech

(forty years old and sixty years old)

- according to Chazal⁵⁵ "the mem and samech in the tablets stood miraculously,"

And the theme in avodah,

that during the time of forty years, and similarly during the time of sixty years, there is added an elevation in avodah in a miraculous manner

(elevation,

like also upon the mountains⁵⁴/ that is,

that a new order begins in avodah that is most elevated relative to the avodah prior to this,

as emphasized in Yitzchak,

"And Yitzchak was forty years old when he took Rivkah, etc., and Yitzchak was sixty years old when he fathered them" - that then began his main avodah in clarifying the world⁵⁵,

that this is the matter of "And these are the generations of Yitzchak,"

"And these add to the first ones,"

the addition through the clarification of the le'oz*⁵,

through which

Parshas Toldos,

4th of Kislev

57

The completeness of the concept of "Toldos Yitzchak" is achieved - the laughter and delight that come through the work of it'hapcha chashucha l'nehora⁵⁷,

that will be revealed

In the manner of "Ve'Eileh" - points with his finger and says "These"

In the future to come"⁵,

when the main miracle of the true and complete redemption will occur⁴⁵,

in the merit of Isaac,

as it is stated in the Gemara•* that in the future to come they will say specifically to Isaac "because* you are our father"־*.

#

The above-mentioned in the explanation of "And these are the generations of Isaac,

Yaakov and Esav mentioned in the parshah",

that Yaakov clarifies Esav,

that in this is included the clarification of the entire world,

seventy nations

adds actually",

with the matter of,

Yosef had another son•

(to make another" "□"/ and also with "P"Sh

(In the designations of the Redemption)

"The Lord will again set His hand"

(Isaiah 11,

11/ that this is the addition and increase of the light etc.,

And it concludes,

And therefore, please also clarify the matter that becomes clear from the houses of Moab through Ruth the Moabite."

the world,

that are included in "Esau"

(for the general division of Israel and the nations of the world is hinted at in "Yaakov and Esau")

- is most applicable to our generation:

Since our generation is the last generation of exile and the first generation of redemption,

there is a special emphasis on the work of Israel to influence the nations of the world in all matters of good,

righteousness and justice,

through observance of the Seven Noachide Laws**,

As a close preparation for the fulfillment of the prophecy⁵* 'Then I will turn to the peoples a pure language, etc., to serve Him with one accord,'

And until 'the entire world’s occupation will be solely to know G‑d.'

as it is said** 'for the earth shall be full of the knowledge of G‑d as the waters cover the sea'⁷*

(as the Rambam writes at the conclusion and seal of his book•*)

And this matter is especially emphasized in the work of the Nasi of the generation

("the Nasi is the 'hevel'^ Yitzchak of our generation,

His Holy Honor, my father-in-law, the Rebbe,

whose second name is

Supporter of the Sichos - 5703

"Yitzchak"⁷ - that the special innovation in his service is in spreading Torah and Judaism and spreading the wellsprings outward throughout the entire world,

starting from the activity in the lower half of the generation,

until the activity throughout the entire world by means of his students and emissaries,

including also the activity on the Land of Israel,

as expressed especially through the translation of matters of Torah,

to the innermost dimension of the Torah revealed in Chassidus,

in the seventy languages of the nations of the world,

for those among the Jewish people who for now do not understand the holy tongue,

and perhaps also for the nations of the world,

that they too will learn matters of faith in G‑d,

Divine Providence,

and the like.

And in all this, a special elevation was added this year,

The fortieth year

(which is hinted at in the verse "And Isaac was forty years old when he took"

- for since in the fortieth year "a person stands on the opinion of his teacher",

there must be an addition with greater prominence and greater strength in all matters of the service of "the generations of Isaac",

exceedingly elevated relative to the previous service,

so that it will not be said that the service after forty

years is merely an addition to the previous service

("And these add to the first")

to be in a manner of a “miracle”

(as explained there, sec. 6-7)

And we can connect this with the International Conference of Shluchim of the fortieth year that took place, by Divine Providence, on the days associated with the section "And these are the generations of Yitzchok⁷⁴ etc. And Yitzchok was forty years old"⁷⁵:

The Shluchim who gather from all the countries throughout the entire world

(World Congress)

each person from the country in which he fulfills his mission,

they are representatives that represent all the countries of the world,

meaning also the nations of the world.

And more specifically:

In truth, all are emissaries of the Holy One, Blessed be He,

both the Children of Israel,

Each and every one of them is an agent of the Holy One, blessed be He, to make for Him, may He be exalted, a dwelling place in the lower realms through the fulfillment of the 613 commandments of the Torah,

and they are the nations of the world,

that through the Seven Noachide Laws they fulfill the mission of the Holy One, blessed be He, in the matter of "for He formed it to be inhabited"⁷⁴

[And even the other creations in the world,

living, growing, and inanimate,

have a mission to fulfill in His honor

Shas Toldot,

4th of Kislev

of the Holy One, blessed be He,

as our Sages, of blessed memory, said⁷⁷ "Everything that the Holy One, blessed be He, created in His world, He created only for His glory"]

Rather,

that this mission

(applies to all human beings and all creatures in the world)

can be hidden to some extent, at any rate,

and the role of the "shlu-chim" - those appointed to be actual emissaries - is to reveal in each and every one,

both Bnei Yisrael and the nations of the world

[and even for all creatures in the world]

that they are emissaries of the Holy One, blessed be He,

and to awaken them and influence them to fulfill their function and mission in actual deed.

And the content of the "Global Assembly of Emissaries" - that the emissaries

(plural)

from all over the entire world,

Representatives of the entire world,

with all the multiplicity and details of division and changes of the creations in the world,

assemble and gather together,

a gathering in the singular,

for one purpose and goal - that there be added even more

(even to an addition that is beyond measure)

in fulfilling the mission of the Holy One, blessed be He, throughout the entire world to make for Him, blessed be He, a dwelling place in the lower realms

(as was explained at length")

And this is the connection and relevance to the to⁵⁴ledot,

“And these are the generations of Yitzchak,”

“Yaakov and Eisav” - the service of Yaakov

(B'Gimel Yud)

in clarifying the entire world

(Eisav/ that this is the content and point of the service of the shluchim emphasized in the “International Gathering of Shluchim",

which,

Through this, they hasten and expedite even more the matter of “And these are the generations of Yitzchak” in complete perfection,

the laughter and delight that will be revealed in the future

(as above, sec. 7)

And certainly they will increase even more in the work of the mission,

and particularly from the aspect of the leadership power at the conclusion of Parshat Goy⁷: “And Yitzchak sent Yaakov”

(and the continuation of the matters in Parshat Vayetzei that they begin to read in Minchah,

as above, sec. 6/ includes also the addi-

Threshold in organizing regional conferences,

In order to continue the work of the world conference in each and every region according to its matter,

And also from the regional conferences they will print a volume for an eternal memento

(as mentioned above regarding the world conference)

"This is the book of the chronicles of the conference" of "Toldot Yitzchak".

And one should add,

that the emphasis of clarifying the world in our time is as preparation for the days of Moshiach,

is

(not only in the manner of "stated in the portion",

in the Torah,

but also)

in a manner visibly apparent in the state of the entire world" in these days.

And as an introduction:

There are those who are puzzled about the discussion in recent times that we are standing at the end of the exile period,

The footsteps of Mashiach,

And they ask: Where do we see this? After all, the world continues in its normal course year after year as usual? - And the greatest wonder is that they do not contemplate the events that occur in the world,

Revealed and famous events!

In the recent period

(Starting from the most recent years,

and continues to increase from time to time)

Radical upheavals occur across the world,

from one extreme to the other,

And with the kindness of G‑d,

these revolutions occur quietly,

that is,

without wars and bloodshed,

may the Merciful One save us,

to such an extent,

that daily life

(in business matters and the like)

Continue to conduct themselves in the usual manner,

In which the world follows its customary way,

Despite a radical revolution occurring in the leadership of the entire country,

But rather it is an internal revolution,

In the ways of political statesmanship:

60 and

Sefer HaSichos - 5703

At the very beginning, and starting from the state of Russia

(The country from which the Rebbe, my father-in-law, the Rebbe, leader of our generation, came together with his students and emissaries)

which,

after a period of seventy years of a strong and fearsome regime that cast its terror upon all residents of the country,

to the extent that even for an expression of criticism against the regime, there were punishments of being sent to a land of decrees

(Siberia and the like)

- became suddenly,

in a very short period of time,

Radical change

(by those at the head of the government)

in the regime of the country,

and also spreads to other countries like them.

And similarly in the country of China — in recent times a revolution is taking place in the internal governance and also regarding the connection and relationship with other countries of the world,

and so forth,

and similarly in the country of India — in a relatively short period of time, the heads of government that ruled for a long period were replaced,

and similarly radical revolutions in several other countries around the world,

And to the islands of the sea,

which,

there is no need to elaborate at length,

since the matters are known and publicized.

And the discussion about revolutions in such countries where there is a huge multitude of people,

that is,

revolutions in governments and regimes that lead billions of people all over the world,

and to most of the people in the entire world!

And the "miracle" in this - and the greatest wonder that no one pays attention to all this,

"The one who experiences the miracle does not recognize the miracle"⁸ - that extreme upheavals,

which have a direct impact on most of the world,

occur quietly and peacefully,

something unprecedented in the entire history of mankind:

Revolutions in the regime and government of countries were always accompanied by bloody wars that lasted for a long period,

disrupted the course of life,

brought destruction and ruin, G-d forbid.

And there is no need to go far and search in world history of the generations before us,

since we have seen in our own generation the terrible destruction of the Second World War,

no misfortune shall come twice.

And in our present days,

great radical revolutions are taking place,

in most of the world,

and with G‑d’s kindness,

this is without wars,

without bloodshed,

G‑d forbid,

but out of tranquility and rest.

And one should add,

that upheavals in the world in these days we see

(not only regarding the conduct of human beings,

but)

also regarding the other creations in the world.

Living, vegetative, and inanimate - earthquakes that occurred in recent times,

In a short period of time,

And are continuing also now in various places around the world

(Also in this country)

And with G‑d's kindness,

The victims were few in number,

And especially in relation to similar incidents that occurred in previous periods.

And the explanation of the relevance of the above to Bnei Yisrael -

(For at first glance,

events that occur in the political processes around the world

(without a direct connection to Bnei Yisrael")

are not the concern of Bnei Yisrael,

whose role is to engage in Torah study and observance of the mitzvos)

- in several details:

Recognition of the greatness of G‑d and giving praise and gratitude for the magnitude of His kindnesses - thus,

In addition to the greatness of G‑d that is seen in the conduct of nature,

as it is written, "The heavens declare the glory of G‑d, etc."⁸⁸,

"When I see Your heavens, the work of Your fingers, the moon and the stars which You have established"⁸⁵,

The greatness of G‑d is emphasized more in miraculous conduct,

as in our case,

that extreme transformations across the world occur in silence and tranquility,

A great sleep that is only in the aspect of the Holy One, Blessed be He, the 'All-Powerful'! And for this we must thank the Holy One, Blessed be He, for the greatness of the kindness in this matter,

Parshas Toldos,

4 Kislev

and 6

All the more so and a fortiori from giving praise and thanks for the conduct of nature every single day⁸⁴.

Addition in faith in the coming of Moshiach and the anticipation of his coming,

"I await him every day that he will come" - indeed,

Revolutions in the world are among the signs brought in the Midrashim of our Sages regarding the period of the footsteps of Moshiach.

And when we see great revolutions in these times of ours,

this is an additional sign that we are in the final moments of the footsteps of Moshiach,

and immediately, at once, Moshiach Tzidkeinu will actually come.

And another essential matter — relating also and primarily from now on:

All the events in the world are channeled from the conduct of Bnei Yisrael — for the verse states explicitly⁸, "He set the borders of the nations according to the number of Bnei Yisrael."

That is,

that all the events in "boundaries of nations",

the seventy nations of the world,

are connected in stability and strength with "Bnei Yisrael".

Therefore,

when Bnei Yisrael increase in their service

in the study of Torah and fulfillment of its mitzvos,

[both the service of fulfilling Torah and mitzvos,

and the service of refining the world,

Including the influence on the nations of the world to observe the Seven Noahide Laws^ this acts automatically

(without any special involvement,

even not by thought alone)

the existence and endurance of the entire world,

among all seventy nations of the world,

"He set the borders of nations".

And it can be said,

that the changes that have occurred in the world in the recent period,

those who emphasize that this is the period of the footsteps of Moshiach - they are the result of the work of the Jewish people in the last period,

and in the language of the verse in this week's Torah portion - 'The generations of Yitzchak,'

Yaakov and Esav mentioned in the portion',

and particularly in connection and relation with the fortieth year,

'And Yitzchak was forty years old',

as mentioned above at length.

And this concept is emphasized in the international gathering of shluchim of the fortieth year - as mentioned above that the shluchim who gathered from all countries around the world are representatives of all the countries of the world,

and therefore,

This automatically affects the conduct of all the countries of the world.

And may it be His will - and this is the main point - that there be added even more in the service of Yisrael,

and consequently,

there will be added even more in improving the state of the entire world,

with kindness and mercy,

with open and revealed good,

through the strengthening and establishment of the true regime of the Holy One, blessed be He,

the Creator and Leader of the world,

And until the fulfillment of the prophecy, "And the sovereignty shall be the L-rd's,"

the revelation of the Holy One, blessed be He's kingship over the entire world,

and "Then I will transform the peoples to a pure language, etc., to serve Him with one accord,"

and until the earth itself will be such that "the earth will be filled with knowledge of the L-rd as the waters cover the sea."

Sefer HaSichos - 5703

From the sichos of Shabbos Parshas Vayeitzei,

11 Kislev 5703

In our parshah - Vayeitzei Yaakov - the main story in the Torah about the life of Yaakov Avinu begins,

And this continues in the subsequent parshahs

(Vayishlach Yaakov,

Vayeishev Yaakov etc.²)

until the end of Sefer Bereishis

(Parshas Vayechi / where it discusses the end of his life - "Vayechi Yaakov b'Eretz Mitzrayim",

until regarding Yaakov's blessings to his sons and Yaakov's passing.

In general, Yaakov's life is divided into three periods - corresponding to the three places where he lived,

In addition to the time when he was on the road: a)

In Eretz Yisrael,

"Beis Ani" - where he was born,

Where he lived together with Yitzchak and Rivkah for 43 years; and afterwards - when he returned there

(After being with Lavan)

And lived there

("וישב יעקב בארץ מ-גורי אביו")

After etc.

Years*: b)

No

Charan came to Lavan the Aramean during twenty years⁵; c)

In the land of Egypt - the last seventeen years* of his life.

Chazal say that "Everything that happened to the fathers is a sign for the children,"

"The deeds of the fathers are a sign for the children."

[And as discussed elsewhere • the explanation of this,

So the Maaseh Avos is not merely a sign

(a peripheral thing which clarifies and points to the thing being signified / only as a sign that works in that manner,

the "Maaseh Avos" cause and effect that it should be so for the children]

What is understood from this,

that the three episodes in Yaakov's life,

are a "sign"

(the cause)

So thus it will be with the children - with every Jew and with all Jews.

It will be understood by prefacing a novel point that we find regarding Jacob in relation to Abraham and Isaac

(From which also emerges an addition in "Maaseh Avos

(well- as it is)

Siman Labanim" of Jacob regarding "Maaseh Avos" of Abraham and Isaac,

as follows)

Our Sages say:< "From Avraham came Yishmael,

From Yitzchak came Eisav",

but not so regarding

Parshas Zisga,

11th of Kislev

Yaakov was "his bed was complete,

all his children were righteous".

We need to understand: How can we say about the Avos Avraham and Yitzchak - who were completely righteous,

And 'the Patriarchs are themselves the chariot' - so when they were, everything was in perfection,

Why [then] 'went out from him etc.'?!

And it can be explained, the elucidation of this,

That on the contrary: this itself is a part of the perfection of Avraham and Yitzchak,

That when they had a child like Yishmael and Esav,

Who subsequently went out to evil culture,

Then Yishmael 'went out' and separated² from Avraham,

And Esav.

He went out and separated¹² from Yitzchak,

They were completely rejected,

So that no connection remained between Avraham and Yitzchak with that matter of the opposite of good,

And therefore it does not disturb the service

(of holiness)

of Avraham and Yitzchak.

And in the service of man: In the service along the line of chessed

(the aspect of Avraham / do good,

There must be restriction and guarding so that the kindness should not be drawn into an unsuitable place,

One must entirely reject - in the manner of 'Yotza' (goes out) and separates - every undesirable matter

(Kindness of the other side,

Ishmael)

which can come out from it.

Gird the air in the service in the line of Gevurah

(Pachad Yitzchak⁶⁵/ 'Sur MeRa' - one must entirely reject

('Yotza' and separate)

There is no humble one from gevurah d'le'eila (Esau)

(Esau)

According to this, the question becomes the opposite regarding Yaakov: Since Yaakov came

was "mitato shleima"

(all his sons were righteous)

he had no connection with an opposite matter

(that he would need to push aside)

and all the more so that Yaakov Alei! - all the days of his life

(all the more so from 'his bed' that is outside of him)

- was in general perfection - it would seemingly be more fitting that the main service of Yaakov should be only in a holy place,

in the Land of Israel

[all the more so from that which Yitzchak

(from whom 'Esau emerged')

never left Eretz Yisrael,

because "You⁵ are a pure ascent, and chutz l’Aretz is not worthy of you"

Where is the perfection of Yaakov

(since he had no connection with something that "went out" and separated)

consistent with the fact that Yaakov lived many years in chutz l’Aretz,

in Charan

("fierce anger of the Place")

Laban the Aramean came,

and even lower - the seventeen years in the land of Egypt,

"nakedness of the land"•׳,

"that the deeds of the Egyptians are more corrupt than all nations"?!

And moreover: the main service of Yaakov

64 and

Sefer HaSichos - 5750

(about which it is told in the Written Torah)

was

(not in Eretz Yisrael"²,

but)

in Charan - specifically there he established his household

(the vast majority of the tribes)

and in the manner of "his bed was complete'/ which is the foundation of the Jewish people: and in Egypt - where specifically there were "the years of his sojournings" of Yaakov²

("Vayechi" Yaakov in the land of Egypt seventeen - gematria tov - years")

Until specifically in Egypt was the conclusion and essence of Yaakov's service - at the time of Yaakov's passing²³,

And then is revealed "all the toil of man that his soul toils during his life"² - throughout all the days of Yaakov's life,

including when Yaakov was in the Land of Israel - and that is "He performs salvations in the midst of the earth"²,

And where was the supreme revelation of all of Yaakov's service - specifically in Egypt,

"the nakedness of the land",

where Yaakov

(and his sons)

was in exile under Pharaoh and had to come to him

(until then ■ he blessed him for it)

And to such an extent was the decline,

that: 1)

Yaakov had to adjure Yosef "Please do not bury me in Egypt"

("lest the Egyptians make me into an idol")

2,

The Egyptians have

occupied themselves with him

(after his death)

until "and the physicians embalmed Israel""²,

and during forty days

("for so are fulfilled the days of the embalmed"²⁷)

And only after seventy days²⁷ did they take him and bring him to Eretz Yisrael!!

It will be understood by prefacing the explanation of why it is said that Yaakov Avinu had a "complete bed" even though his son Reuven disturbed

(who disturbed his father's bed)

•².

Even though the Gemara says² that "whoever says Reuven sinned is merely mistaken,"

This, however, is only regarding the sin of "the matter of Bilhah"³,

But "the sin of confusing his father's bed"³¹,

until he was punished for it³².

And one can say the explanation of this,

based on the words of the Midrash³³ that Reuven is "the firstborn of repentance",

"The Holy One, blessed be He, said to him

(to Reuven)

Never has a person sinned before Me and repented, and you have initiated repentance",

that one can explain this,

Then Reuven opened the path to true repentance³.

Accordingly, it is understood,

that the perfection of Yaakov's "bed perfect" is

(not only in the manner that 'all his sons are righteous' - righteous from the start,

and there is no connection to an opposite matter,

but rather it is)

including the perfection that comes through the fact that

Shabbos Parshas Vayeitzei,

11 Kislev

65v

There is a giving of place and we think that "

(the one who says)

Reuven sinned"

and one warns that "he is only mistaken"

And on the contrary: through this comes the completeness of the service of teshuvah

(which completely wipes away the sin)

⁵',

Until then Reuben is the one who opens the path to true repentance of all generations.

And moreover: through repentance

(of Reuben)

comes an even deeper and greater perfection

(in 'his complete bed')

as the perfection of the service of the righteous — as our Sages said, 'In the place where penitents stand, even the completely righteous cannot stand there,'

until then 'they cannot stand there'

It is not at all within their ability, as explained in many places,⁵ that a baal teshuvah has a deeper connection and deveikut,

and a stronger love,

for the Almighty,

than a tzaddik,

from which it is also understood,

that through Reuven's repentance - there came about an even greater perfection in "his bed was complete" of Yaakov.

Based on this, the advantage of "his bed was complete" of Yaakov over Avraham and Yitzchak is understood

(about whom it was "there went out from him, etc.")

Y⁸⁶:

although Abraham and Isaac were

(alone)

been perfect through the fact that they

have been rejecting every matter of the opposite of good

(in a manner of exit and separation - went out from him Ishmael,

went out from him Esau

This itself demonstrates that the opposite of good itself stands

(in its place)

in full force and is not clarified and transformed,

For the holiness of Avraham and Yitzchak did not reach Yishmael and Eisav,

that they should do teshuvah

(to perfection)

and become transformed to good.

And to such an extent,

So although Ishmael was the firstborn son of Abraham,

until Abraham said to the Almighty

(when he heard the news of the birth of Isaac)

"Oh that Ishmael might live before You"⁴⁰

(and he was therefore willing to forego several matters)

- in practice, ultimately became "[and] went out

(and separated)

from him Ishmael,"

"For in Isaac shall your seed be called"⁴; and likewise Esau - although he was Isaac's firstborn son,

And "Isaac loved Esau because he had game in his mouth"⁴²

[Isaac saw how Esau was in his source,

and because of this he loved him as well how Esau is below]

and he wanted to bless him with very great blessings - he wanted through this to refine him and reveal the high sparks that are found in him

("Game in his mouth"⁴ - actually became "went out

(and separated)

From him, Esau.

Mashab Yaakov - "his bed was whole",

because his service had the power to accomplish that all his sons should be "tzadikim",

including also the power for the work of repentance

(as it was with Reuben his son)

- to clarify and transform evil into holiness

66 and

Sefer HaSichos - 5703

(Not only in a manner of [derech dachiyya]/ until that intentional sins become for him like merits".

Until [one] opens up the clarification of Esau

(Which regarding Isaac was "from him came Esau")

- as explained in Chassidus, that the clarification of Esau,

As he stands as Esau in his place,

Must be opened up

(Not through the blessings of Isaac alone,

But)

Specifically through Yaakov⁵,

Behinas Mah d'Tikkun,

Which has the power to refine Bein

(Esav)

Yud Yud,

until refining and transforming the Olam Hazeh,

and through this, reveal the very high sparks that are in Esav,

like the soul of On-klos HaGer,

Rabbi Meir etc.⁷,

Bis - to reveal the great lights of Tohu within the great vessels of Tikkun,

[And it can be said that until the air of Esav himself

(as it stands below)

felt this

(from the aspect of his root above/ and therefore he asked Yaakov: "haliteini na min ha'adom ha'adom hazeh."

Specifically through Yaakov is the clarification of Edom

(Esav)

4

Just as "his bed was complete" includes both the completeness of the service of the righteous and the completeness of the service of repentance

(Reuven/ so is also

(And it can be said that this derives from the fact that it was so)

The completeness of the service of Yaakov himself:

In addition to the fact that in Yaakov there was the service in Eretz Yisrael,

"Eretz"

as in the verse that she desired to do the will of her Maker,

"Israel" from the phrase 'you have striven with G-d and with men and have prevailed'⁵⁰ - meaning the service of the righteous,

The service in the Holy Land - for him, too, included the service in the Diaspora,

In addition to 'she desired to do the will of her Maker,'

which generally means the service of repentance.

Based on this, it is understood that Jacob's service in the Diaspora - in Charan and in Egypt - is part of the completeness

(the days)

of Jacob,

Because through this comes the completeness

(Come Yaakov)

of the service of teshuvah: the clarification and transformation of the diaspora

(Aside from the desire to do the will of the Owner / in Charan,

anger, indeed, of the Omnipresent,

and in Egypt from the term 'straits and boundaries,'

until "the nakedness of the land."

And on the contrary: Specifically through the service in the diaspora comes the true completeness

(More than through the service in Eretz Yisrael alone)

of teshuvah

(that in the place where baalei teshuvah stand, tzaddikim cannot stand)

- and therefore his main service

(in building his house)

was in Charan and "the best of his years" until the completion of his service

(at the time of his passing)

was in Egypt⁵ - because true perfection consists in not being removed from the war against the concealments and hiddenness in this world

(from the language of concealment and hiding/ quite the contrary - one should find oneself there,

and not looking at all the trials in "Charan" and in "Mitzrayim",

one should strengthen oneself and stand strong,

until one is

(not entirely pushing away,

but)

clarifying and transforming the matters of the world to good and holiness - darkness is turned into light,

through

Shas Vayeitzei,

11 Kislev

The service of teshuvah.

Thus that one nullifies the possibilities even of a possible doubt (ksd) about a trial and about the opposite of good.

As this was with our patriarch Yaakov,

That being a complete tzaddik,

He also had the quality of 'teshuvah'.

[As an example of 'bringing the righteous to teshuvah in the World to Come']

⁵⁵ Through his service, there was clarification and transformation of the sheep of Laban in Charan,

until the clarification and transformation of Laban himself"

[And then he clarified Esav? Or then as well - the clarification of Egypt,

until even in the place where there was a possibility that "Egypt will make me an idol worshipper",

Jacob achieved

(also after his death)

that they should raise him from there to the Land of Israel.

According to the law, one must understand L-

On the other hand: since through the service in Egypt came the completion of the service of repentance,

Why were most of Jacob's life days in the land of Israel

(not in Chutz La'aretz)

Also: what is the explanation that comes to Jacob,

in Chutz La'aretz itself,

was both the service in Charan and the service in Egypt?

And it can be said the explanation in this: the completion of Jacob's service

("His bed is complete")

includes all levels and completeness in avodah

(as follows, sec. 6)

and in general they are divided into three - tzadik,

beinoni and rasha

(and in what He said⁵ "I created righteous, I created wicked")

- and as explained at length in the book of Tanya.

And there is in this what is not in this:

The virtue of a tzaddik — an upright person,

consists in the fact that there is nothing in his world but good,

he is from the outset connected only with holiness,

and there is entirely no place for the aspect of "beyond the good"

(he hates evil with utter hatred)

The virtue of a benoni* — which "is the quality of every person, and every person should draw after it¹" — consists in the fact that within him there is a constant war between the good inclination and the evil inclination,

And David his

(the Beinoni)

Avodah is the yetzer tov prevailing in the war,

so that "he never transgressed a sin in his days and will never transgress"¹,

until his thought, speech, and action are only in good,

it is only what can fall upon him

68 v

Sefer HaSichos - 5703

A sinful thought,

But he immediately pushes it away with disdain and diverts his mind as soon as he remembers that it is an evil thought⁹⁹,

The virtue that comes through the descent of a wicked person

(who has transgressed a sin)

is — the service of teshuvah,

which transforms intentional sins into merits,

And through this he reaches a place where even completely righteous individuals cannot stand.

And it can be said,

Thus, the strength to act in the three modes of service is received from Yaakov,

For with him were the essence of these three matters—his service in Eretz Yisrael,

in Charan and in Mitzrayim:

The service in Eretz Yisrael alludes to the service of the tzaddik—in holiness,

Eretz, on account of [the phrase] 'she desired to do the will of her Master.'

The service outside the Land

(aside from 'she desired to do the will of her Master')

in Charan,

the wrath of the Omnipresent

(clarification of Laban's sheep)

is on the order of the service of the Beinoni⁶⁴ — which has the trials of this world,

and overcomes them until he accomplishes the clarification of the place, etc.

Mitzrayim,

“the nakedness of the land,”

And the most corrupt among the nations - is akin to the service of the Baal Teshuvah,

which is found in a place that is not merely "outside" of "desiring to do the will of his Master",

but there can be an intention to use a holy object for the opposite of belief in G‑d

(idolatry)

: and even this he clarifies and transforms,

and elevates to holiness

(the Land of Israel)

But one must have an explanation: How is it that in Jacob — a simple person — there should be all three modes of service,

which

are apparently very distinct forms of service,

from one extreme to the other?

And we can say the explanation in this: According to the above, it apparently follows,

that in the completeness of Jacob's service there are three distinct periods and levels: The service in holiness — in Eretz Yisrael,

the service in clarifying the world — in the diaspora,

And in this itself - two levels: in Charan and in Egypt; from the expression "his bed was complete" however it is understood,

that when Jacob

(that a single and unique person)

was one completeness,

which consists of and is expressed in details

(service of the tzaddik,

benoni and teshuvah)

And similarly, the perfection of Yaakov himself - is one and only perfection.

And at first glance: How can one say,

that the service of the tzaddikim,

the service of the beinoni and the service of teshuvah are one perfection?

And one can say the explanation of this:

The true perfection in service is not,

that there are separate lines in his service

(as it is at the beginning of service)

Only one singular perfection,

which expresses itself in that,

that he includes all merits together,

so that regardless of his status and situation

(whether he is in Eretz Yisrael or in chutz laAretz,

in Charan or in Mitzrayim)

he stands in tachlis haShlitut⁶⁵: in Eretz Yisrael — the perfection of the service of holiness,

And in outside of

Shabbos Parshas and Tanna,

11 Kislev

Eretz - the perfection of the avodah of birur hatachton,

In Charan - the perfection of the avodah of the Beinoni,

And in Mitzrayim - the perfection of the avodah of teshuvah.

That is,

That the various periods in Yaakov's life

(in his place of work/ from one extreme to the other

(Eretz Yisrael,

until.

Mitzrayim/ directly expressing his true perfection,

which is higher than - and therefore includes - all the lines of service,

both the service of the tzaddik,

both the service of the beinoni,

Both the service of repentance.

And the service of all three positions together as one perfection

(one "tzibbur",

acronym: tzadikim, beinonim, and resha'im**)

As it is also hinted in that when Yaakov returned from outside the land to Eretz Yisrael, "And angels of G-d met him, and Yaakov said when he saw them, 'This is a camp of G-d,' and he called the name of that place Machanayim,"

"After the name of two camps: those of outside the land that came with him until here, and those of Eretz Yisrael that came toward him"⁷* - the connection of the service of the tzadikim

(Eretz Yisrael)

and the avodah of birurim,

including the avodah of teshuvah

(Chach l'aretz / so that they become one thing with one name - "Machanayim",

which includes all "machanos"

(from Jews / in the manner of "HaMe'asef l'chol ha'Machanos""*,

all levels in avodas Hashem.

Chu'a and Tu'ch R* p Toldot.

Likutei Torah and Ach't'n'n H,

A-B.

Likutei Sichos, Vol. 15, p. 197)

And so it can be said regarding the work of Yaakov in clarifying the evil of the cities,

which is not in a manner that he is trapped there,

(namely, that he is a baal teshuvah,

that his work of teshuvah has a blindness, etc.,

and consequently, he is trapped in this, etc.)

but from the perfection of his service,

that in Babylon, the place of the throne of dominion.

Based on the above, it is understood,

that just as in the “Maaseh Avos” of Yaakov there is a novelty regarding the “Maaseh Avos” of Avraham and Yitzchak,

so too is this regarding the “Siman L’Banim” that emanates from it: From Avraham and Yitzchak there was a “Siman L’Banim” concerning a part of the service of a Jew,

primarily—in the realm of holiness,

And how to push away evil

(came out from him)

However, from the completeness of Yaakov's service

(in the land of Israel,

Charran and Egypt/ one has the "sign" and strength over all parts and levels in the service of Jews,

In every situation and circumstance that may be,

And in all the details of every Jew and all Jews,

Which all stem from "his perfect bed"

(The sons of Jacob / and as explained in Igeret HaKodesh that the soul of Jacob includes all souls of Israel.

And moreover: In addition to this, from Jacob is drawn the power for all levels in the service of G-d,

one also receives from him the power that every Jew should have the perfection of service in all dimensions,

one perfection which is drawn and expresses itself in all details and minute details:

In addition to the fact that Jews are generally divided into the three levels,

tzadik, benoni, and baal teshuvah — in each individual there exist all three levels,

and in all levels he receives power from Jacob to accomplish this with perfection:

Beginning as this is in the general category of the soul: 'The soul You have given me is pure'⁷¹ -

70ו

Sefer HaSichos - 5750

at the level of tzaddik

(pure in its root in the world of Atzilus, and then it descends downward - "You created, You formed, You breathed into me",

until in this lower world where it must come to guarding"

(because of the matters in the world)

- "and You guard it within me",

And in this itself - not only in "Charan,"

anger of the Omnipresent,

but even lower - in the lowest that has no lower beneath it,

in the

(Mitzrayim from the word)

boundaries and limits of the world,

where there must be protection even from matters of idolatry,

which is completely foreign to Him.

Similarly, in the private service of a Jew below: in every Jew,

men, women, and children,

there are matters of holiness that he himself wants to have

(from his nature of holiness)

until he runs after them in a manner of "Ratzta la'asos retzon Koneh" - the level of the tzaddik

(Eretz Yisrael)

; there are other matters in which he must wage war against his evil inclination,

But he strengthens himself and is victorious

(Charan)

– the level of Beinoni,

Midat kol adam: and other matters in which the test is very strong

(an issue of idol worship and the like)

until sometimes he may fail, G‑d forbid,

but then he does teshuvah

(Egypt)

For example - with a young child: Every child has a situation where he wants good things; sometimes he turns himself

to have a harmful thing

(because it appears to him that this is beautiful and tasty/ and he needs to reach that his parents and educators should prevent him from doing that: sometimes he can fail, G-d forbid,

And also there is the lesson that one should not, G-d forbid, become despairing of him,

Rather, one must do everything dependent to increase him in Torah, Chuppah, and good deeds.

And especially regarding the many children in our generation who are 'captured infants' among the nations - there must be a special effort,

From within self-sacrifice within self-sacrifice,

to educate them in the way of the Torah and the commandments,

as spoken about several times.

And more specifically, it can be said,

that in order for the completeness of the service to be achieved, each of the three must

(tzaddik,

beinoni and baal teshuvah)

in fineness have the essence of all three levels:

A baal teshuvah does not become, with one leap, a complete tzaddik and above that,

Rather, he goes from the light to the heavy: after his teshuvah,

he becomes first like a beinoni,

who still has a struggle, but according to his current state" is "he never committed a sin and never will,"

and then he becomes like a tzaddik, and then like a perfect tzaddik,

that he 'kills' the yetzer hara

(through fasting and the like)

and no longer has the temptation,

until he transforms the evil inclination"

and completely nullifies the possibility and thought of sin.

As the Rambam rules" that through repentance is

Shabbat Parshat Vayeitzei,

11 Kislev

"He who knows mysteries will testify that he will never return to this sin""⁷.

A beinoni has matters in which he has worked on himself that initially there should be only a desire for good and holiness

(on account of his G‑dly soul)

and in this he no longer needs to wage war⁷,

like a tzadik; and the matters in which he does have a war – there are such matters in which the war is very strong,

so much so that he is called "almost a rasha"",

and this is included in "I created the wicked"¹",

"not that they will be wicked in reality, G‑d forbid, but that [matters] will come upon them like the deed of the wicked, only in their thoughts and meditation, and they will constantly fight to divert their minds from them, etc."²".

By a tzadik it is – "For there is no tzadik on earth who does good and does not sin"³",

Even a complete tzadik - there are in fineness these three levels,

From the side of the trials of the place where

he finds himself.

In addition to this, that even a complete tzadik needs to have the matter of teshuvah

("And the spirit returns to God")

tzadikim b'teshuva,

And what in this is in particular also there on the level of the Beinoni - without work and effort to reach the level of "The spirit returns to God who gave it."

Regarding this, in the daily life of a Jew, there are three levels: When he is in the synagogue and study hall and is occupied with Torah study and fulfillment of the commandments,

Where there he is entirely in matters of holiness; when he engages in matters of permission - business for livelihood and the like,

Where alongside there are various trials: in this itself - the trials can sometimes be very strong,

Until that it can be that because of his business he must be connected with non-Jews,

and among them - idolaters

(because of the custom of their ancestors),

or even zealous in this, until that it can happen that the money that the Jew earns from this non-Jew,

is such money that the non-Jew thinks he received it through praying to his idol!

And similarly in a more general sense - in the totality of the service of Israel throughout the generations there are three levels: when Jews were in the Land of Israel,

when the Holy Temple stood

[And in particular, or when one is in the Diaspora - through the service of 'very much here the Land of Israel'⁷]

: the service in the time of the exile outside

Sefer HaSichos - 5703

to the Land,

and especially in this last exile, when most Jews find themselves in the diaspora,

And in this itself — Jews go through both types of trials: like the house of Lavan in Charan,

and like Egypt,

"the nakedness of the land."

And in all these levels and modes of service, we receive the strength from our father Yaakov — the deeds of the fathers are a sign for the children — to complete them with utmost perfection,

until in a manner,

that all these levels are not separate paths of service,

but rather all are part of one service,

one perfection,

Thus, wherever the Jew finds himself,

and in whatever situation and condition,

he conducts himself with ultimate mastery in the level: perfection in his service in matters of holiness,

in fulfillment of Torah and mitzvos,

perfection in his battle against the evil inclination,

and perfection in withstanding until the most difficult trials,

until he clarifies and transforms the lowest things,

including also — that regardless of the fact that one is in exile,

Among the seventy nations,

And in particular in this last exile - the exile of Edom

(Esau)

And one has dealings with them,

Until one must reach out to them,

In matters of commerce and such,

Including as mentioned - such gentiles who have a connection with idol worship - one receives the strength from our patriarch Yaakov

[The fact that "And Jacob went out from Beersheba and went" alludes to the entirety of the matter of exile,

and the departure from there to the Land of Israel alludes to the redemption—not only that one is not affected by it and stands firm through all trials,

but one even influences the nations,

so that they may have faith in G‑d,

and fulfill the Seven Laws of the Sons of Noah.

And through this, achieve the clarification of Edom and of all nations.

And particularly in the very last generations,

when it became even easier to influence the nations of the world regarding their Seven Laws,

And it becomes easier for them to clarify.

And especially lately - through the great revolutions for good that are occurring in all parts of the world,

from within rest and peace

(as discussed earlier at length)

and it can be said from the reasons for this,

because after the multitude of work throughout all the generations,

is already "Esav"

(Edom)

And the other nations have almost become clarified,

And we only need to finish the actual small containers of the making of a dwelling place in the lower realms.

As the Rebbe, my father-in-law, testified already from many years,

that everything is prepared,

one only needs to be "Stand ready, all of you",

only finishing "buttoning the buttons",

then immediately the redemption comes.

In all this, there is added more due to the fact that the Torah portions,

and- starting from Parshat Vayeitzei,

are always read in the month of Kislev,

the month of redemption,

and in proximity to Yud Kislev,

the festival of redemption of the middle Rebbe

(And in this year - Yud Kislev was on Erev Shabbat,

And the "eat on Shabbos" this is from the "exertion on Erev Shabbos"⁹)

The redemption of the Mitteler Rebbe - which was a redemption of entire

Shabbos Parshas Vayeitzei,

11 Kislev

73

The matter of Chassidus - simply consists of the,

that not looking at with whom and what he was previously in a prison among the nations of the world,

Exile within exile,

They have

(the gentiles)

Afterward, it itself recognizes that one must free him and actually frees him.

What the redemption - like the other redemptions of our Rabbis, our leaders,

Beginning with the Alter Rebbe,

and then from the Tzemach Tzedek until from the honorable, holy, our master, teacher, and Rebbe, the leader of our generation, on 12-13 Tammuz - is further adding to the refinement of the nations,

until they themselves recognize the truth of Torah and of G‑dliness.

And to such an extent,

then the redemption of the Tzemach Tzedek came,

not only did that government free him from imprisonment

(because of his public activism, particularly regarding the education of Jewish boys and girls)

but they also gave him the title "Honorary Citizen for Generations"*•? such that this extends to all his descendants forever!

And the deeds of the fathers of Chassidus is a sign for the children — from this every Jew receives the power that there should be a "redemption" in all his matters,

which generally fall into the above three categories: a redemption in his holy service of Torah study and fulfillment of mitzvos — he should be liberated from all limitations in this,

And add to this in the manner of "they go from strength to strength,"

until it reaches a level beyond all measure,

so that in comparison to this, his previous service is considered a "prison"

(limitation)

All the more so, a redemption in his war service in this world; and a redemption from the more difficult trials of "Egypt".

Therefore, it is worthwhile to connect the holiday of the redemption of Yud Tes Kislev,

with an addition—until beyond all measure—in Torah study and fulfillment of mitzvos,

And in particular through - making in every place a farbrengen,

Where one takes upon themselves good resolutions in all matters of divine service,

Including and especially - the matters of the Baal HaGeulah - spreading Torah and Judaism,

And spreading the wellsprings outward.

And - that one should continue this also in the coming days of the month of Kislev

(which from this Shabbat Mevarchim all the days of the coming week)

And in particular on the 14th and 15th of Kislev - the moon stands in its fullness regarding all matters of Kislev.

And especially - the appropriate preparations to celebrate the holiday of the redemption of the old Rebbe on Yud-Tes Kislev,

And afterwards - during the days of Chanukah.

And since all redemptions are interconnected with each other,

May the good resolutions in all these matters - immediately bring the ultimate redemption, the true and complete redemption,

Immediately and truly at once,

And then one gets the answer from "Esau" on the "And Jacob sent messengers to Esau his brother"",

Which at the time Jacob thought that Esau had already been clarified

(And indeed it was so from the level of Jacob)

" - because after the abundance of work throughout all the generations since

174 Sefer HaSichos - 5750

has accumulated,

including to influence the nations of the world to fulfill their Seven Commandments,

the nations of the world are at the completion of the clarification until it has already been clarified - and therefore one receives the answer from Esav,

that even he,

according to his level,

is ready to go to the Redemption,

And the people fulfill the destiny

"And the kingdom shall be the Lord's"""׳,

"Then I will change the peoples to a clear language, that they may all call upon the name of the Lord, to serve Him with one accord"׳"׳.

Amen,

So may it be His will.

Shabbos Parshas Vayishlach,

Erev Yud-Tes Kislev

75ו