English translation — משיחות ש״פ ויגש, ט׳ טבת ה׳תש״ב

It has been said many times that the names of the Torah portions allude to and express the content of the entire portion.

(That is, after all, the name of the entire parshah)

And especially in our case,

that the name of the parshah - "Vayigash" - is also literally the first word of the parshah,

the head of the parshah,

which in itself includes and "leads" all the matters of the parshah

(Similarly, the head of a person, which includes and leads all the limbs of the body,

And similarly, a head of time

(Rosh Hashanah and the like)

which leads with all this time

(the days of the year)

According to this, one must understand what is the connection between "Vayigash" - with what is discussed in the continuation of the portion: "And Yosef could not restrain himself, etc., and no one stood with him when Yosef made himself known to his brothers,"

Yosef's speech with his brothers,

Afterwards, the descent and settlement of Yaakov and his household in Egypt⁵.

Although the events are a result of "Vayigash

(unto him Yehudah" and the speech of Yehudah to Yosef)

- it is

[In addition to that which "Vayigash" is apparently only a part of the progression which brought about the continuation

(And in this itself - "Vayigash" is only a secondary cause for the continuation of the matters)

and "Vayigash" itself is a

Result of previous occurrences - is]

Understanding

(of the ultimate precision in all matters of Torah,

including - names of the sedras")

that the connection of "Vayigash" with the continuation of the sedra is not only in that it led to what is discussed fur- ther,

but

(also)

Then

(the word)

"Vayigash" itself

(the name of the entire series)

expresses the content of the entire series.

And prima facie, the aforementioned events in the continuation of the series

[and moreover: even the content of the speech of Yehuda to Yosef at the beginning of the series]

have no connection to the content of "Vayigash",

What does it mean: meeting together•

And etc. the end of the parshah⁷ where it discusses the two years of famine and the purchase of Egypt for Pharaoh,

And "only the priests' land he did not buy, etc." - which is a new matter,

Which seemingly does not follow

(even not as a side result)

to "Vayigash",

and to the events of Yaakov and his sons in the continuation of the parshah.

One will understand it by first explaining the content of "Vayigash" - based on what is explained in Kuntres, etc., in the connection between the Torah portion and the Haftorah,

as it is known that the Haftorahs are "of the same subject as the Torah portion":

Shabbat Parshat Vayigash,

9 Tevet,

The content of "Vayigash" - the approach of Yehudah to Yosef - is not merely an "approach" of two individuals alone

(Yehudah and Yosef) rather, as Chazal say that regarding Yehudah's approach to Yosef it states: "For behold, the kings have assembled; here Yehudah and Yosef, because both of them are kings,"

And the content of the approach is - "Draw near, come, one world into another, to unite this with that so that all becomes one.

And they are united this with that"⁴׳.

And the content of the Parsha is brought out at length and in detail in the Haftorah⁵׳

[As known, that the Haftorah is from the language of conclusion

(As "One does not conclude⁵׳ after the Passover afikoman")

⁷׳ - the conclusion and completeness" of the revelation⁹ of the Parsha]

- And its content is like in the future to come will be the unification of the Kingdom of Judah and the Kingdom of Joseph"-: "Take for yourself one stick and write on it for Judah etc. and take one stick and write on it for Joseph etc. and bring them together one to one for one stick and they will become one in your hand.

So said the Lord G-d: Behold I am taking the

the children of Israel from among the nations where they went, and I will gather them from all around, etc., and I will make them into one nation, etc., and one king shall be to them all, etc., and My servant David shall be their prince forever, etc.

And the nations shall know that I am the L‑rd.

Accordingly, it is understood that "Vayigash" implies the most general matter in the service of G‑d,

the ultimate purpose of all matters — the unity of all Jews and the unity of the entire world,

as it will be revealed and complete in the future Redemption

("the purpose and perfection of the creation of this world",¹)

— "and they shall be united, etc., and My servant David, etc., and one shepherd shall be for all of them, etc., and the nations shall know that I am the L‑rd",

(as is explicitly brought out in the Haftorah — the conclusion and perfection of the series).

"Vayigash" brings out the "great confusion in Torah" from "And you shall love your fellow as yourself",

"One shall approach the other"⁴; this is the foundation - and the granting of power - for the unity of every Jew and all Jews throughout the world "among the nations where they have gone" - which are divided into the kingdom of Judah and the kingdom of Joseph - "Judah and his brother Israelites"⁵,

"Joseph etc. and all the house of Israel"⁵,

"the tribes of Israel his companions"⁵

(The ten tribes beyond the Sambatyon River/ and through this - unity throughout the world.

Sefer HaSichos - Rosh Chodesh 5750

And "Vayigash" means a unity that comes out revealed and actual, literally,

In the physicality of the world - the drawing near

("Vayigash")

In the practical! In the action of Yehudah toward Yosef

[And in the language of the Haftorah²⁷: "And bring them near one to another etc. and make them into one tree etc. in My hand"]

- And if this is a principle and completeness in

(mitzvos)

love and unity of Israel,

and in the unity of the entire world,

When this comes out in the tenth! In practice,

as follows.

The explanation in this,

And as an introduction: The Alter Rebbe inserted in his Siddur"²

(before "Mah Tovu")

that it is proper to say before prayer: "I hereby accept upon myself the positive commandment of 'Love your neighbor as yourself.'"

One must understand the reason why this must be specifically through verbal utterance!

("to say")

and it is not enough to accept the mitzvah through thought and intention"² in my heart".

[And even if one would say,

that through speech another can hear - is

When standing before prayer,

since prayer is between the one praying and the Al-mighty,

First and foremost, there must be "Adorn yourself" - he should accept upon himself the mitzvah of "You shall love"]

And especially since through the fact that one says it verbally, it can disturb the concentration and intention of the person,

Because he needs to bring himself to express it in letters in speech

(And especially that "to say" implies,

that another person can hear it)

and to take into account the conditions of place and time.

Nevertheless, the Alter Rebbe writes in his Siddur that "nakhon omer khu",

and in a Siddur HaShaveh Lechol Nefesh,

that every Jew,

from the greatest of the great to the smallest of the small,

should specifically say it aloud!

And one can say the explanation in this:

On the part of the souls of Jews, they are initially - and always - united one with the other,

"They are all compatible and have one father to them all, and therefore all Jews are called actual brothers from the root of their soul in the One G‑d."

It is only that "the bodies are divided"¹⁶' – as the soul descends and enclothes itself in a physical body, there are differences between one Jew and another.

And especially during the time of exile when Jews

Shin-Hey and Me'ei,

9th of Teves

5 and 2

are "scattered and dispersed among the nations"*'.

[And also then they are essentially and in the manner of

(from the perspective of their soul)

One thing,

And furthermore: the true will of a Jew - to fulfill G‑d's will

(according to the ruling of the Rambam)

including the commandment of "Love your fellow as yourself"; and "Even at the time of sin, the soul was

(the soul)

in faith with Him, blessed be He"*•]

Air

(air)

In this consists the mitzvah of "Ve'ahavta l're'acha kamocha",

that even though Jews are separated

(on account of their bodies)

should one love the other "kamocha"⁷.

(by revealing from potential to actual the unity)

Based on this, it is understandable that the main and complete expression of Ahavas Yisroel is when it is

(in addition to a feeling in the heart and an intention in thought,

also)

a speech

(in the air of the world)

- the twisting of the lips is an actual deed

(Zuta)

until in Maaseh Rabbah,

in actual deed,

through the limbs of the body — the letters of speech through which the soul speaks with G‑d, the utterances of the mouth,

until in action, actualized through the hands

("the hand that distributes charity""*/ or other limbs of the body.

According to this, the innovation of 'Vayigash' is understandable - the drawing near

(physical)

of one Jewish body)

to another - through which the perfection of Ahavas Yisrael is expressed,

that it comes out

(in addition to thought and speech,

also)

openly before the eyes of flesh in actual deed,

a physical action

(And he approached)

is this physical world.

And it is known the great virtue of a farbrengen - of Jews who gather together - "one approaches the other" - to the extent that it accomplishes more than the angel Michael

(as the note that descended from heaven was handed over through the Alter Rebbe¹⁸*)

Similarly, it is understood regarding unity

("and he approached")

What one also does in the world

(as it will be in perfection in the future to come)

that although in their inwardness and essence

(and especially as this is from the side of the Almighty)

all creations are connected with Hashem, the One,

the intention is,

that also where the creations find themselves below,

And they are separate from each other,

One should unify them,

So that even in their state, one should hear in them that they derive from the one G‑d,

And they should fulfill their purpose - "They were created only for His honor"—*,

To bring out the honor of G‑d.

Based on the above, one will also understand the connection of "Vayigash" with the entire series: the content of the entire series is "Vayigash",

revealed unity.

(even in physicality)

In place of division - the unity of Jews

(all tribes)

At the beginning of the series; and the unity in the world during the continuation of the series

(as follows, section 7)

And the explanation of this - beginning from

Sefer HaSichos - 5750

Content of the talk of Yehudah to Yosef: 'Vayigash' is in addition to a preparation that Yehudah should speak with Yosef that he should free Binyamin,

Is in this

("Vayigash")

Itself, the talk to him⁴ stood — that the unity among all the tribes should open up

(And in general - the unity of Yehudah and Yosef)

After they had been separated for a long time

(And particularly from the time of the sale of Yosef until now)

As it later turned out in practice -,

And Joseph could not restrain himself... and no man stood with him when Joseph made himself known to his brothers"⁴⁴.

And this gives the power for the unity of Israel in all generations⁴⁵,

Until it will be in completeness and revealed in the future,

As explained in the haftarah - the unity of the kingdom of Judah and the kingdom of Joseph

(and all the tribes)

- "והיו לאחדים גו׳".

Based on this, we can explain Rashi at the beginning of our parshah:

At the beginning of the parshah, Rashi quotes the words "ויגש אליו. דבר באזני אדוני", and explains: "יכנסו דברי באזניך". And seemingly, an explanation is required: a) "יכנסו דברי באזניך" is seemingly only an explanation of the words "דבר באזני אדוני" - why does Rashi also quote the words "ויגש אליו"? b) Furthermore: according to Rashi's words that this means "יכנסו דברי באזניך" - does this have no connection with "ויגש אליו"?

"Speak, please, into my master's ears,"

and he explains: "Let my words enter your ears."

And at first glance, an explanation is required: a)

"Let my words enter your ears" is seemingly only an explanation of the words "Speak, please, into my master's ears" — why does Rashi also quote the words "And he drew near to him"? b)

Furthermore: According to Rashi's words that this means "Let my words enter your ears" — this has no connection to "And he drew near to him."

(At the beginning of the matter)

And on the contrary - that if

Belongs entirely at the end of the matter,

after finishing his speech⁴⁶: "May my words enter your ears"

(so that the words should affect Yosef)

Comes only after "And Yehudah approached him" and he speaks with him,

and finishes his speech,

And Joseph was listening to hear the speech,

But after all this - it can be that "my words will enter your ears,"

That Joseph should hear the words,

And that this should enter him

(will enter)

In an internal manner and affect him - in the manner that we find that at the conclusion of Moshe's speech to the Jews in the fortieth year, he told them⁴⁷ "Set your hearts to all the words that I testify against you today."

The explanation of this is: If "and make" had been only a preparation for Yehuda's words to Yosef - then it would have been appropriate to say,

That in this there are several stages: first there must be the presentation to him,

Then the speech

(after the preparation and contemplation on this)

and until its end,

Then the hearing and listening,

And only then—"Let my words enter your ears" and they should effect their action: But since the purpose of the speech itself and of the entire matter—is "and do"

(the unity between Yehuda and Yosef)

is "Let my words enter your ears"

(not a matter in itself,

but)

a matter and completeness in the unity of "Va'es",

that the approach and closeness is to such an extent,

that "my words shall enter your ears" - it takes the listener entirely through and through,

in a Pnimiyus

(the words enter the heart)

until then it affects in deed and conduct in his actual,

as it was then in actuality - "and not

Shabbos Parshas Vayigash,

9th of Teves

Yosef could restrain himself etc. when Yosef made himself known to his brothers".

Based on this, it is also understood the connection of "Vayigash" with the content of the continuation of the parshah

(the descent and settlement of Yaakov and his sons in Egypt etc.)

"Vayigash" - the approach and unification of Yehudah and Yosef - opens and signifies

(also and primarily)

the unity in the world,

the world of separation,

"the drawing close of the world in the world to unite one with the other to become all one.

and their being united one with the other"

(As above: the upper world and the lower world²⁴; when there becomes unity among Jews

(that the world was created for them⁴⁹)

-becomes revealed unity in the entire world,

as it will be in the future to come,

so when "they shall become one etc. and I will make them one nation etc. and one king shall be king over them all etc.,"

will also be so in the entire world - that "and the nations shall know that I am the Lord etc."

(and at the conclusion of the Haftarah: "and the Lord shall be King over all the earth; on that day the Lord shall be One and His name One"⁵,

"and the kingdom shall be the Lord's"⁵¹,

"For then I will transform the peoples [to a pure language], that they all call upon the name of the L‑rd, to serve Him with one accord."⁵²,

And Moshiach will be the Nasi of the entire world - "And Dovid My servant shall be a Nasi for them forever"

(including the world in the interpretation of place)

And in this consists the content of the maamar of Parshas Vayigash - how Yaakov and his household came and settled in Egypt,

because Mitzrayim was the

lowest place in the world

("the nakedness of the land"⁵⁵,

The corrupt among the nations⁵⁴)

to a place of idol worship,

who said "Mine is the river and I made myself"

(as follows, sec. 8)

and Yaakov and his sons settled there in order to

(begin and -)

accomplish the clarification of Egypt⁵⁵

(where there were many sparks of holiness⁵⁵)

and there reveal His unity - for the completeness of the revelation of unity is specifically when it comes to light also in the place of division

(- above, from the outset, is only unity,

as known from the general principle)

And as narrated in the parshah that Pharaoh king of Egypt honored them,

And he instructed Joseph!⁵⁷ "The land of Egypt is before you; have your father and your brothers settle in the best of the land..."

"And he gave"⁵ them a holding in the land of Egypt, in the best of the land... and Joseph sustained his father and his brothers...

until

(as the end of the parsha)

- "And Israel settled in the land of Egypt... and they took hold of it and were fruitful and multiplied exceedingly" - they began the clarification of Egypt,

until "exceedingly"

(with all one's might⁵)

there to reveal His unity, may He be blessed.

Sefer HaSichos - 5750

And this is the content of "Rigsh" - the unity of the lower world with the upper world.

And it can be said that the power for this came from "Vayigash" Yehuda to Yosef-

(the unity between them - Yidu)

And therefore brought about the continuation - the settlement of Jews in Egypt, there to reveal G-dliness and accomplish the clarification.

And as it is written⁶ "And he sent Yehuda before him to Yosef to show the way to Goshen" "to prepare for him a house of study from where instruction will emerge,"

Specifically Yehudah opened the way to make Mitzrayim a place of Torah.

And this brought "Vayechi Yaakov b'Eretz Mitzrayim"⁶¹ - true life,

until he lived there the best of its years⁶,

Because he

(and the tribes")

studied Torah there - in Mitzrayim

(like the well-known Torah of the Alter Rebbe"^ and this brought out the advantage of light from darkness

("From⁶⁵ the straits I called upon God; God answered me with expansiveness.")

We must also understand the connection of "Vayigash" with the conclusion of the parshah,

where it discusses the acquisition of Egypt for Pharaoh by Yosef,

and "But the land of the priests he did not acquire, for there was a statute for the priests from Pharaoh, etc." — seemingly, what connection does this have with "Vayigash"?

And on the contrary — this is precisely the opposite of

the content of "Vayigash": that "the land of the priests he did not acquire" — proves that the "priests"

(Priests⁶⁶)

In Egypt,

workers of really hard labor

[Not only from the custom of their fathers in their hands,

as it is in this time⁴¹]

had a strong influence and control in Egypt,

to the extent that "the land of the priests he did not buy, because there was a portion for the priests from Pharaoh"

(until the verse repeats it afterward a second time"⁶/ and further: even Joseph included himself in that!)

What this

(idol worship)

is exactly the opposite of the content of "Vayigash" - the revelation of His unity, may He be blessed, in the world.

And in particular, that the idol worship of Egypt was not only in the manner of "call to me a god of gods"⁶,

but as Pharaoh said, "My river is mine, and I made myself""

(And therefore, the first plague was the plague of blood - "He smote their deity"⁴⁴)

One will understand after prefacing the explanation why the service of "Vayigash"

(unity)

has revealed itself specifically in the generation of Yehuda:

Yehuda

(from the phrase "this time I will praise G‑d")

indicates the service of self-nullification and gratitude,

the service of mesirut nefesh.

And this was expressed in the words "Vayigash eilav Yehuda",

that Yehuda was batel v'tafel to Yosef.

and had to reach him / dripping upon this what to be

Parashas Va'eira

9th of Teves

The submission consisted of self-sacrifice for Binyamin.

As explained in many places, the concept in spirituality,

that Yosef is the level of the influencer and Yehuda is the level of the receiver who needs to receive

(in this time)

his influence from the influencer.

And in avodah*⁴⁵: Yosef is Talmud,

And Yehudah is deed,

And in this time, Talmud is great,

Great is Talmud that leads to deed".

And therefore, "Vayigash eilav Yehudah",

being lower than him,

in order to receive from Yosef.

But specifically through bittul

(יהודה)

Becomes completed the matter of unity

(ויגש)

nullification of the body to the soul

("to raise and elevate the soul above the body"*⁷)

: And therefore the nullification of Judah

("servants of G-d in their bodies"⁴⁷)

To Yosef

(Worshipers of G-d in their souls⁴⁸)

brought about the unity

("Vayigash")

between them.

And the utter self-nullification gives the power to reveal His unity, blessed be He, in the world in perfection,

that the entire world should be nullified to the one G-d,

until this gave the power to also break and nullify the idolatry in Egypt

(the opposite of unity as the purpose)

unlike through the level of Yosef from himself

(Godly revelation from above to below/ breaks it not completely,

only one selects a place that "the land of the priests he did not acquire."

And the explanation of this - in the levels of Yehuda and Yosef of holiness

[as known, that the root of all matters in the world,

even idolatry, so to speak,

Is there Torah and holiness,

But after many contractions and divisions and chain of descent etc., it becomes descended lower and lower,

until into idol worship, as it were, God forbid.]

: From the level of Talmud

(Torah)

alone - it can be that it should act toward total nullification,

until that there shall be no place for a feeling of existence of G-dliness,

until a matter of "The river is mine and I have made myself" in the finest of details - even though the Jew learns and understands Torah,

And with this he becomes united,

until the Torah is called by his name⁴⁹,

And therefore, "a rabbi who forgives his honor, his honor is forgiven" because the Torah "is his"⁵⁰.

Not so from the level of action

(from the term nafis)

- he is in a state of utter self-nullification and self-sacrifice,

because he is entirely unaware of his own virtues and matters,

except for the acceptance of the yoke to fulfill the action.

“*

And through "Vayigash eilav Yehudah" he gave the power of ultimate self-nullification into Yosef

(Talmud)

" - so that it should be Torah study for its own sake,

with self-sacrifice",

Sefad HaShichzut - Hashem Yishmor

Not for any reason

(Even not for the World to Come/ Be'er Avodah from love - "that his soul should be bound in love of Hashem and finds itself delighting in it always"

(as explained in Rambam at the end and seal of Hilchos Chashuvah⁸⁴)

And one can say then therefore "And he sent Yehudah before him to Yosef to teach before him Goshen": specifically, Yehudah's self-nullification has the power to make Mitzrayim a place of Torah,

and ultimately to nullify even the avodah zarah of Mitzrayim in Mitzrayim,

there to reveal His oneness, blessed be He,

"And the nations shall know that I am Hashem"

(as it stands in the Haftorah)

And therefore Yehuda will be elevated in the future to come,

much higher than Yosef,

because then his virtue will be revealed

(great deed)

⁷⁴ - as it is said in the haftorah of Parshas Vayigash: "Behold, I will take the stick of Yosef, etc., and I will put upon it the stick of Yehuda,"

"and one king shall be to them all, etc., and My servant David⁸⁵ shall be king over them, etc., and David My servant⁸⁵ shall be their prince

According to his honor, he is not obligated for this - Bava Metzia 29,

b in the Mishnah.

Rambam, Hilchos Nezilah and Aveidah, Perek 11, Halacha 13.

Shulchan Aruch, Choshen Mishpat, Siman 303, Se'if 1)

that returning a lost object

(in spiritual work)

is through mesiras nefesh,

as understood from the explanation in Chassidus

(Likkutei Torah, Pinchas, p. 76,

Rosh 72.

And elsewhere)

In the words of our Sages, may their memory be blessed

(Chagigah 4,

71a)

"Who is a fool? One who loses what is given to him,"

that he loses the aspect of Mah

(his Divine soul)

that they give him from above,

and the correction for this

(returning a lost object)

is through self-sacrifice

(surrender of the Mah within his soul)

And to note from Likkutei Torah there,

that the guarding of the Divine spark

(aspect of Mah)

that no one be lost,

is accomplished through study of Tattev.

forever".

And then will be the unity of both qualities - the quality of Yehuda and the quality of Yosef

(and not that Yosef will be nullified)

-"and they shall become one,"

because through the revelation of the quality of Yehuda,

The virtue of self-nullification,

And when it comes from the essence of the soul - it becomes the perfection of unity of all levels⁸⁸.

The lesson from this in the service of man:

The service of "Vayigash" in Egypt - the unity of Israel

(the tribes)

And the extension of unity in the world through the work of Yaakov and his sons in Egypt - reveals the purpose of the totality of the work of Jews throughout the generations

(The deeds of the fathers are a sign for the children⁸⁷)

no boundaries and limitations of the world,

and especially in exile,

that all exiles are named after Egypt

(after the fact that they are distressing to Israel)

⁸⁸ - so finding oneself in the world of separation,

and in the time of exile,

When Jews are "scattered and dispersed among the nations" - they must unite themselves.

("Vayigash"/ and also performing "Vayigash" in the world - through clarification of the world,

until - the lowest,

and there reveal the Alef of Alufo Shel Olam,

the One ⁵⁸.

And through that which there is the "Vayigash" - beginning from the unity of two Jews

(And through this - the continuation of His unity, may He be blessed, in the world,

placing the Alef into exile,

"Exile"⁸⁸)

thus nullifies the cause of the exile

(baseless hatred and division of hearts"⁶⁰)

And when the cause is nullified, then automatically the

Shabbos Parshas Vayigash,

9 Teves

And

Surrounds and with the redemption comes

(Golah together with the alef of Alufo Shel Olam)

- "I shall take the children of Israel from among the nations where they have gone, and I will gather them from all around, etc., and I will make them into one nation, etc., and one king shall be for them all, etc., and My servant David shall be a prince for them forever, etc."/ and thus it is also fulfilled in the world - "And the nations shall know that I am the Lord,"

As it is stated in the haftarah of Parshas Vayigash -

(which brings out)

The conclusion and completeness of the content of the Sidrah.

[And we can say the reason why the matter

(Understand Parshas Vayigash - Unity in place of division)

It is revealed specifically in the Haftarah - because the institution of the Haftarah came about through the darkness of exile: "Once they decreed persecution upon Israel that they should not read the Torah, and they read from the Prophets matters related to the parshah, etc. And afterwards, when the decree was nullified and they returned to reading the Torah, they instituted that one should read from the Prophets, etc."; d.

Thus the reading of the Haftarah is an expression in revelation of the advantage of the light that emerges through the darkness of the exile.

Therefore, in the Haftarah it is revealed the purpose of exile - the matter of "Vayigash"

(Unity)

in the future redemption]

And based on this, the continuation of: Parshat Vayigash will be sweetened further,

its haftarah,

Parshat Vayechi and then the book

(and Parshat)

Shemot: the completion of the service of "Vayigash" during the time of exile - is revealed in the "haftarah",

in the "haftarah"

(conclusion)

of the exile - that it becomes "and they shall be one ... and David My servant shall be their prince forever",

And,

When a Jew knows that this is the purpose of his avodah,

"Vayechi Yaakov in the land

Mitzrayim",

that even in the last moments of exile, every Jew becomes

(which Yaakov applies to every Jew⁶¹)

true life,

in a way that this permeates his entire existence.

(also his

("Yaakov" from the term)

heel of the foot⁶²/

And this brings immediately at the beginning "Vayechi Yaakov",

eternal life -

("Yaakov our father did not die")

in the true and complete Redemption.

And from the conclusion of Sefer HaYashar⁶³,

One comes to Sefer Shemos,

Sefer HaGeulah

And it becomes "These are the names of the children of Israel",

"On account of their redemption they were mentioned here",

And the redemption came "because of.

That they did not change their name.

Reuven and Shimon descend, Reuven and Shimon ascend""⁶⁴,

Then even if their names

(and garments/ as they are souls in bodies below and clothed,

is not changed

(as discussed above the function of unity specifically below in the place of division)

And if these words apply to all generations of exile - all the more so in our generation,

the generation of the heels of Mashiach,

the "Haftorah" and conclusion of exile,

which already "all the ends have passed,"

and according to all signs, the redemption must already come,

and as the Rebbe, my father-in-law, the Nasi of our generation, already so many years ago proclaimed,

When one has finished everything,

One only needs to "add the buttons",

And "prepare yourselves all of you"¹",

Sefer HaSichos - 5750

And this one has already - over the years in the meantime - actually opened the air in practice,

And "behold He stands behind our wall""׳,

Little by little, simply the redemption comes,

It is understandable,

Then at that time there must be even more emphasis on the topic of 'Vayigash',

'And they shall be for united ones, etc.' - the unity among Jews,

and the extension of His blessed unity into the entire world,

in a manner that 'the nations shall know that I am the L-rd',

and in particular - by spreading among the nations the Seven Noachide Laws

(as ruled by the Rambam)

In all this, there comes additional emphasis in the fortieth year of the histalkus of my revered father-in-law, the Rebbe, the Nasi of our generation,

(5710-5750)

When it becomes "Hashem grants you a heart to know, eyes to see, and ears to hear,"

"A person stands on the opinion of his teacher"''' - in all matters of our Rebbe Nasi Doreinu:

"And Yehudah approached him" was in the fortieth year of Yosef, may he rest in peace.

And it can be said, according to the hint, that "Let my words enter your ears"

(which Yehudah said to Yosef)

is according to the concept of "A person stands on the opinion of his teacher" which comes in the fortieth year - then the entry is complete of "my words to my master,"

In order that there should be the unity

(Vayigash)

in its perfection,

as above.

From this is also understood in our case,

that in the fortieth year of the general order of the service of our generation's Yosef

(at the time of her passing)

- it becomes "Vayigash",

"My words shall enter your ears,"

And this gives a special power for all Jews to stand in closeness and unity,

Or air - actually being His oneness, blessed be He, in the entire world,

So that it becomes a complete preparation for 'And they shall become one group, etc. and one king shall be for all of them, etc.'

(David, the king, the Mashiach)

"And My servant David shall be king over them, etc."

Until 'And My servant David shall be a prince for them forever'⁷.

And in the last moments of exile it becomes 'And Jacob lived in the land of Egypt',

So "David My servant a Nasi" - "Nasi" is an acronym for "nitzotzo" (his spark).

Parshat Vayigash,

9 Tevet

of our father Jacob"⁶⁷" - it stands in a manner of "Vayechi",

And immediately and at once he redeems all Jews from exile with the true and complete redemption.

From this the lesson in practice is understood:

Standing in Shabbat Parshat Vayigash,

In the last moments of exile,

And in the fortieth year - there must be an addition in each one in the service of "Vayigash",

And in particular

(as)

preparation for the completeness of submission and unity of Yehudah and Yosef in the future redemption.

And simply: to add in love and unity of Israel,

And an addition in action - in addition to thought,

speech,

And in actual deed,

and the deed is the main thing⁶⁸"

Through drawing closer and gathering together with another Jew,

which this

(their unification)

is a benefit for them and the environment,

all the more so when they speak about a matter that has benefit for them and for others,

And as the saying of the Rebbe, my father-in-law, the Admor⁶⁹"⁷⁰,

So when two Jews meet, there must emerge from it a benefit for a third Jew,

And all the more so for the two Jews.

In the manner of what happened in "Vayigash" Yehuda to Yosef,

That in addition to the benefit of this in order to rescue Binyamin

(a third Jew)

Is in the very meeting there was the benefit of unity for Yehuda and Yosef,

And from all the tribes.

And I encourage you - must add an increase in the service of 'Vayigash' throughout the world - through the dissemination of Torah and Judaism,

and the dissemination of the wellsprings outward,

the wellsprings of the inner dimension of Torah of our Nesi'im,

until 'My servant David, the prince,'

the Torah of Moshiach,

until the recognition of the one G-d is spread throughout the world,

"And the nations shall know that I am the L-rd."

And more specifically:

Jews are divided generally into the two types"⁷¹ of "Yissachar" and "Zevulun"¹" - dwellers of the tent and businessmen,

masters of Torah and masters of good deeds,

those whose main occupation is the study of Torah

(Joseph)

and those whose main occupation is the performance of the commandments,

acts of kindness and charity

(Yehuda)

And it is explained at length,•"

That each type must also have the second form of service: those who dwell in the tent need also to engage in acts of lovingkindness

(As our Sages said"⁷³ Whoever says he has only Torah without acts of lovingkindness, even Torah he does not have.

And also Rashbi

(whose Torah is his profession⁵")

agrees that we interrupt to make a sukkah etc." - the performance of the mitzvos)

And businessmen need

Sefer HaSichos.

Sefer HaSichos - 5750

have fixed times for Torah study⁷,

Aruch HaShulchan, chapter 1, morning chapter 1, evening"

(in addition to the words of Torah - Written Torah and Oral Torah - that everyone says in prayer)

There remains, however, a fundamental difference between them,

That among the dwellers of tents, the "main and majority of their days" is in Torah study,

"and the minority of their days in deeds of kindness"

And regarding "Zevulun," it is the opposite.

Since we are at the end of the time of exile,

and we must already complete the very last preparations for the redemption,

including - to the "and they shall become one" of Joseph and Judah,

"and My servant David shall be their prince forever" — it is understood that the time has already arrived — and this is the "life-threatening necessity" of the last generation in exile — that among Jews in their service there should be the perfect unity of "Judah" and "Joseph."

Talmud and action: In addition to the usual integration between the two types of Jews

(as above)

each type must have an incomparable addition in the second service,

until the completeness of the connection between them is achieved.

And regarding practice - in simple words:

every businessman

(Zevulun)

He should increase - in quantity and in quality - in his fixed times for Torah study with tranquility

(much more than he learns until now)

so that he also becomes

(- akin to)

a tent dweller.

And every tent dweller

(Issachar)

He should increase and multiply in giving charity generously

(much more than his usual giving until now)

so that he becomes also

(- a kind of)

of the masters of good deeds.

And when one increases in this properly,

in a way that it takes him over completely - it is understood that he also endeavors to influence other Jews that they should do likewise,

until in a manner of touching in order to wet,

so that he draws down and influences upon many others,

students and students of students, etc.

And may it be His will that this should immediately bring about the completion of "and they will become one unit, etc." of Judah and Joseph,

of all the tribes of Israel,

until of the entire world,

and "with our young and our old, with our sons and our daughters",

all Jews go up from the exile,

In the true and complete redemption,

"And My servant David shall be a prince unto them forever."

Sefer HaSichos - 5750

From sichos of Parshas Vayechi,

16 Teves, 5750

Parshas Vayechi is the conclusion and seal of the Book of Genesis,

First book of the five books of the Torah,

General and fundamental book - "Sefer HaYashar",

"Book of Avraham, Yitzchak and Yaakov who are called Yesharim"²,

In which is included the entire order of service of Bnei Yisrael corresponding to the service of the Patriarchs,

"Maaseh Avot Siman LaBanim"•■.

Therefore,

In its conclusion and seal

("Hakol holech achar hachatum"'■)

In Parshat Vayechi,

There is a lesson and instruction in a general and fundamental matter - as emphasized in the name of the parshah: "Vayechi",

The matter of life,

The general and essential principle of the existence of man.

And one must understand the content of the lesson of "Vayechi"•: since "life" is the reality of Israel

(and our sages said⁷ that Israel are called life)

And their life is the Torah

(which is called life⁷/ as it is written 'for they are our life and the length of our days' - what is the lesson that there should be "Vayechi" and yet this is the reality?)

In a slightly different style: it is known the saying and instruction of our master the Elder that one must live with the time,

Nalimi,

to live with the weekly Torah portion.

And what is the meaning of living with "Vayechi"!

Also one must understand regarding the entirety of the portion: in addition to what is explained elsewhere•• the connection of the name of the portion

("Vayechi")

with the content of the parshah

(which is in the manner of Yaakov's passing")

that specifically after Yaakov's passing, the content of the entirety of the matter of "Vayechi Yaakov" is revealed,

that Yaakov's life is eternal and after the departure of the soul from the body, through this that "his seed lives"² - even the details of the matters within the content of the parshah

["And he called to his son Yosef etc."

"And he took

(Yosef)

his two sons with him etc."

("so that Yaakov would bless them")

Yaakov's blessing to the twelve tribes",

until the completion and perfection of Yosef's work in saying "Elokim pakod yifkod etchem etc."״“]

belong to 'Vayechi'⁷',

as follows.

And one should say the explanation of this - and in the introduction:

It is in the nature of man that his vitality is not expressed prominently.

The vitality of Havayah is general, above division.

Sefer HaSichos - 5703

For details,

and therefore it is not felt,

And all the more so, the essence of the soul from which vitality is drawn and extends is not felt.

That is: Since the existence of man is in measurement and limitation and in division into details,

therefore,

His feeling is in the measured and limited matter and comes in division,

Like the specific powers that come in measurement and limitation and in division according to the value of the body's limbs

(The power of intellect in the brain that is in the head,

the power of sight in the eye,

the power of hearing in the ear,

etc.)

But the vitality that is drawn into all the limbs and into all human beings

(equally for great and small)

equally,

does not come in a tangible manner.

[And perhaps one can say its example in Halacha - in the blessing of "Shehecheyanu",

that the thanksgiving is "Who has granted us life, sustained us, and brought us to this time",

that is,

that life has arrived and come in time

(and an event)

Details,

not so the totality of vitality]

Based on this, one must understand regarding the beginning of the service each and every day in saying "Modeh Ani Lefanecha etc. that You have returned my soul to me" - thanksgiving for the matter of vitality:

The thanksgiving to the Holy One, blessed be He, each and every day is not only for the particular matters,

such as: "Who opens the eyes of the blind",

"Who clothes the naked" etc. / all the morning blessings that were instituted for human needs,

As it is stated in the Gemara⁸²: 'When he opens his eyes, let him say: Blessed (is He) who opens the eyes of the blind, etc. When he dresses, let him say: Blessed (is He) who clothes the naked, etc.'

Rather, it is also about the general concept of vitality.

And furthermore,

Rather, the thanks is first and foremost for

(the main point)

the matter of vitality—'I give thanks before You, etc., for You have returned my soul within me,'

And in the language of the Gemara⁸³: 'When he awakens, he says: My G‑d, the soul that You placed within me, etc. I give thanks before You, etc.'

And it is understood,

that true awareness is not

(only)

because he understands the matter with his intellect,

by means of the preceding contemplation that the Holy One, blessed be He, returns the soul to him

after its departure from the body during sleep

[and in particular according to the teaching of the Baal Shem Tov"² regarding the renewal of existence every moment from absolute nothing and non-existence^ but

(also)

because he feels the matter",

That is,

that the matter of vitality

("that You have returned my soul within me")

is in a manner that comes to be felt."

And a greater novelty - that the gratitude is not only for the diffusion of vitality from the soul to enliven the body,

but also for the essence of the soul - "that You have returned my soul within me,"

which refers to the essence of the soul,

"a veritable part of G-d above."■²,

And it is emphasized in the wording of the blessing on the return of the soul in the morning blessings

(after Netilat Yadayim)

: "My God, the soul You placed within me is pure,"

which refers to the soul as it is in the world of Atzilut

and this soul

("it is pure")

- "You placed within me"

("You returned my soul to me")

And for this we thank the Holy One, blessed be He,

("I gratefully thank You")

"Blessed are You, Hashem, who restores souls, etc.",

That is,

that

(also)

the soul itself

Not only the vitality that extends from her

Comes in bold.

Shabbos Parshas Vayechi,

16 Teves

And at first glance,

this is beyond human nature that even the vitality is a general matter that does not come into sensation,

and certainly the soul itself,

as above.

And we can say the explanation in this:

From the aspect of the limitations of man and creation,

including the limitations of the soul,

that even when it is above

(in the aspect of "she is pure")

It is in a specific form — vitality is a general matter that is not emphasized: but since the connection of the soul with the body is in the wondrous power to act,\

the power of the Etzem,\

Behold,

since He is entirely beyond measurement and limitation,

through Him is effected the connection of the soul with the body in a manner that the general vitality and even the essence of the soul — which, with regard to a Jew

("my soul" precisely²)

is a matter that is above intellect — is drawn and penetrates into the innermost and tangible,

that is,

not only in a manner of encompassing,

but it penetrates and is felt in the individual faculties.

(Intellect and emotions/ until they also become permeated with the general vitality and the essence of the soul².

And it can be said,

that this is also the interpretation of "I offer thanks etc. that You have restored my soul etc. great is Your faithfulness":

In addition to the interpretation of "Your faithfulness" as the faith

of man in the Holy One, blessed be He,

there is also the interpretation of "Your faithfulness" as the faith

(faithfulness)

of the Holy One, blessed be He²,

"Your faith",

the faith in the Holy One, blessed be He, which is without limit,

this is "great,"

that penetrates and is felt also in the individual powers.

And this matter is also emphasized in the wording of the blessing on the return of the soul: "The soul You have placed within me is pure; You created it, and You protect it within me, etc. I thank You, etc.",

for at first glance it is not understood:

the order of these matters,

"Neshama etc. is pure" and afterwards "You created it" - but before "You created it" there is no existence of the soul about which it is said "Neshama etc. is pure"?

The repetition of the phrase "You appeared" - but it was already said "My G-d etc."

And it would suffice to say "You created, You formed etc."

And why must it repeat "You" for each level?

And the explanation is known - that "Neshama etc. is pure" refers to the soul as it is above,

in the world of Atzilut,

and "You created, You formed, and You breathed into it" refers to the descent of the soul downward,

In the worlds of Beriah

("You created")

Yetzirah

("You formed")

Asiyah

("You blew"/ and the acronym "You created",

That in order for the descent of the soul below,

to the world of Beriah,

in the manner of creation from nothing to something,

there is a need for a continuation from a level above the aspect of 'she is pure' - 'Acha Beratah',

and likewise for the descent further down,

in the world of Formation and Action - 'You formed her, You breathed into her',

until her clothing in the physical body

which is as it is said: 'and You preserve her within me'.

Sefer HaSichos - 5750

And since 'You created her',

That is,

That its descent below to clothe itself in a body is from "You"

(the Atzmut)

Moreover,

But even when it is below, "You guard it within me" - for from the perspective of Atzmut,

it becomes "You return my soul to me,"

"The soul that You gave me

(as it says)

She is pure,

in a way that is felt in his innermost being,

to the point of feeling gratitude—"I thank You before You".

Based on this, we can also explain the content and lesson of "Vayechi":

"Vayechi"—it is the essence of life,

that is,

Not only the vitality that spreads from the soul,

but also the vitality of the soul itself׳■׳,

and even to the source of vitality,

"Who gives life to the living" - "Hashem Elokim truth is the living God"*׳■; and together with this,

it extends and spreads to physical life in its simple sense,

souls in bodies,

"And he lived" in its simple sense■׳⁸⁹.

And this is also the connection and relevance of the parshioth Vayechi and Shemot

(that they begin to read at Minchah)

- to draw down the level of "Vayechi",

the essence and source of vitality,

in the level of "Shemot",

which refers to the soul as it descended below,

for the matter

must say "for me the world was created"

(Sanhedrin 37,

Sec. 1)

The 'names' do not apply to the soul as it is above,

that it has no name,

but rather,

specifically after its descent below,

and nevertheless,

even when it is below,

On the level of "Names",

the essence and source of vitality is drawn and revealed in it,

"And he lived".

And this matter is explained more specifically in the continuation of the verse - "And Jacob lived in the land of Egypt seventeen years":

"Yaakov" - the letters yud ekev⁹⁰y,

indicating the descent and drawing down of the soul,

in the aspect of yud

(wisdom)

to the lowest level,

the heel of the foot.

"In the land" - according to Chazal: "Why is it called Eretz? Because she desired to do the will of her Master,"

That is,

even though she descended from a high roof to a deep pit,

and until Chazal said: "Against your will you live,"

this is done in a manner that "she desired to do the will of her Master",

"Ratzta" from the word 'ratzon'"⁴,

And also from the word 'merutza'⁴

(As per 'Be a runner for a mitzvah'⁴²)

"Mitzrayim" - constraint and limitation to virtues^ meaning,

Although the life from itself is

That "Asach l'Yaakov" hena tiknet.

'Akev lo mach'.

Shabbos Parshas Vayechi,

16 Teves

unlimited,

M.M.,

does not nullify the existence of man,

but is drawn and enclothed in his innerness and felt within him,

and in the language of Kabbalah and Chassidus — in the manner of "Tikkun",

lights in vessels.

"Seventeen years" - "good" in gematria equals "seventeen"■¹,

Emphasizing that the drawing down and enclothing within his innermost being is in a manner that the good in the matter is felt*■*■.

And the lesson from this - that the essence and source of vitality of the soul,

which is expressed in divine service in the matter of faith,

must be in a manner that it is drawn down and penetrates within the particular faculties,

as emphasized at the beginning of the divine service each day with the recitation of "I give thanks before You, Hashem, that You have returned my soul within me, great is Your faithfulness,"

the thanks for the essence and source of vitality,

and in a manner that it penetrates and is drawn down also into all the particular matters of the morning blessings,

which include all of man's needs throughout the entire day⁵*■.

And its parallel in the vitality of Israel in the Torah - "to live" with

(the weekly Torah portion)

"Vayechi":

The Torah is "our life and the length of our days" - general vitality,

which of itself is not internalized and felt,

but rather,

after it has come into the aspect of individual vitality,

a particular topic in Torah that one is engaged in at that time,

and especially a matter that is occasioned by time,

includes also the weekly Torah portion,

for then his vitality in the particular topic of Torah that is especially relevant to this time is recognized and felt

(as the content of the directive 'to live with the time,'

to live with the weekly Torah portion)

And a special novelty in parshas Vayechi

(And from it extends throughout the entire Torah)

- a lesson and empowerment "to live with Vayechi",

that in addition to the vitality in the particular aspect of Torah,

there must also be the vitality with the entirety of the concept of Torah,

"our life and length of our days",

because,

through this that there is drawn and revealed in Torah the vitality of G‑dliness that is above Torah,

It is in a manner that transcends measurement and limitation,

that even the general vitality

(even to the essence of the Torah)

is drawn internally and perceptibly,

to the extent that the vitality in the particular matter in the Torah is permeated with the general vitality of the Torah⁴⁶.

Sefer HaSichos - 5750

And since "He looked into the Torah and created the world"⁴⁷ — this extends from the Torah into the world,

that is,

Through the work of Israel in the world, they reveal its true vitality,

as evident in 'all beings from heaven and earth and what is between them' that 'they were found only from the truth of His existence'⁴,

as it will be revealed in actuality 'at that time'

(in the days of Moshiach)

that the prophecy will be fulfilled⁴ 'for the earth will be filled with knowledge of G-d

(Torah)

as waters¹* cover the sea'

(as the Rambam writes at the beginning and end of the book 'Mishneh Torah' that 'it includes all of the Oral Torah')

Based on this, we can also explain the reason that the conclusion and seal of the book of Bereishis,

Sefer HaYashar,

is in Parshas Vayechi:

The virtue of the first book

(Bereishis)

more than all of the four books, and even it alone is called Sefer HaYashar,

Although the supernal will in the mitzvos is not revealed in it as in the other books⁴'■ - "because it is in the aspect of the supernal source and root of all the mitzvos that are written in the other books.

Therefore it is called Sefer HaYashar.

Because it is in the central line that is still above the division

of the inclinations of lines to right and left.

All the mitzvos that are in the other books.

that they come in the aspect of the division of lines into right and left.

248 positive commandments in the aspect of the kindnesses of the right and 365 negative commandments in the left line.

And the entire Book of Genesis is still above, in the first source from which all flow and expansion of lines etc.".

And likewise in avodah (divine service) - that the Book of Genesis is "the story of the three Patriarchs.

The details of their deeds and their lineage and that which G‑d spoke with them.

That it is all in the aspect of Atzilus.

The Patriarchs who are called a chariot in actual Atzilus,

And afterwards begins the descent downward,

"To bring from the concealment of Atzilus to revelation below,

Which are the 613 commandments that were given below.

As it is written in all the other books,

And thus the Book of Genesis is the general source and root for all the other books that are drawn from it etc.

And therefore they conclude the Book of Genesis with Parshas Vayechi — giving strength and encouragement

(as emphasized in the declaration "Chazak chazak venischazek" at the conclusion of the parshah and the book)

for the work down below through the drawing down and revelation from the source and root of the Torah,

as emphasized in 'Vayechi',

the essence and source of vitality of Torah and Israel,

through which the general vitality will penetrate to the very essence of the vitality of Torah and Israel, as innerness and sensed even in their descent below.

And we should add,

That as above, it is also hinted in the content of the specific matters in Parshat Vayechi:

In addition to the story about Yaakov

("Vayechi Yaakov")

- is related in the parshah also about the tribes,

Yaakov's blessing to the twelve tribes,

A man who blessed them according to his blessing""'■,

and also

(and especially)

regarding Yosef

(in addition to the blessing of Yaakov to Yosef together with the other tribes)

both at the beginning of the parshah - "And he called to his son Yosef etc. and he took his two sons with him, Menashe and

Parshas Vayechi,

16 Teves

Ephraim etc.,

For in this is emphasized the superiority of Yosef over the other tribes,

To such an extent,

That 'your two sons, etc., Ephraim and Menashe, like Reuven and Shimon, shall be mine'⁵⁷,

And they are at the conclusion of the parshah,

'I will sustain you and your children'⁵,

'And Yosef lived one hundred and ten years'⁵,

"And Joseph said to his brothers, etc. 'And G-d will surely remember you and bring you up from this land to the land which He swore to Abraham, Isaac, and Jacob.'"

And it is explained in the discourses of Chassidus• the distinction between Jacob and between Joseph and between the tribes — that Jacob is the aspect of Atzilus

(That the Patriarchs are the supernal chariot of the world of Atzilus)

And the tribes are the aspect of Beriah

(The lower chariot of the world of Beriah)

And the connection between them

(The drawing down of Atzilus into BiY"A)

This is through Yosef,

Since his source is higher than even the level of Atzilus,

therefore,

in his power and ability to effect the drawing down and connection of Atzilus

(Yaakov)

with BiY"A

(tribes)

And accordingly, it can be said,

that the details of the matters of Parshat Vayechi

(about Yaakov,

the tribes and Yosef)

belong to the general content of "Vayechi"

(the extension of the general vitality until the essence of vitality in innerness and felt below)

-because:

Yaakov,

Behinas Ha'Atzilus - is like the essence of the soul as it is above

("She is pure")

: the twelve tribes,

Behinas HaBriah - they are like its embodiment as it descends below

(for then there is revelation and drawing down of the general vitality and the particular categories)

: Yosef,

who connects Atzilus and BYA through a drawing down that is above Atzilus -

It is analogous to the connection of the soul to the body by the power of the essence

("You"/ through which there will be a revelation of the essence of the vitality of the soul and the essence of the vitality of the Torah

("And Yaakov lived")

in an internal and tangible way even when Bnei Yisrael are below,

in a place and time of exile.

And this matter is emphasized most strongly in the particular details concerning Yosef² — both at the beginning of the portion,

"He took his two sons with him, Menashe and Ephraim," so that Yaakov would bless them

(as all the details of the matters are related in this)

and they are at the conclusion of the portion,

the completion and perfection of Yosef's service:

Ephraim and Menashe include all of Bnei Yisrael,

Sefer HaSichos - 5703

as is understood from what is written¹⁰⁶ "By you will Yisrael bless, saying: May G-d make you like Ephraim and like Menashe."

[And it can be said,

That is also hinted in the verse, "Ephraim and Menasheh shall be to me like Reuven and Shimon" - as is known⁴ that Reuven

(see 'Re'eh' HaShem■*)

He is in the aspect of sight,

and Shimon

(see 'Shema Hashem'")

He is in the aspect of hearing,

For the entirety of the service of Bnei Yisrael is generally divided into the two categories of sight and hearing,

And it can be said that they are analogous to the general animal soul

(general)

and the particular powers

(particular)

that are revealed in the descent of the soul below

(in the aspect of "names")

as is known¹⁰⁸* the distinction between sight and hearing,

that by sight one grasps the general,

And through hearing they grasp every detail individually"*]

And more specifically,

Ephraim and Menashe hint at the service of Bnei Yisroel during the time of exile - Menashe,

from the verse "G-d has made me forget all my toil"¹⁰⁹,

and Ephraim,

from the verse "G-d has made me fruitful in the b_ארetz of my affliction" - and corresponding to the two general forms in exile,

Mitzrayim

("God has made me forget all my toil")

and I will sing

("God has made me fruitful in the land of my affliction")

And this is the content of "And he took his two sons with him, Menashe and Efrayim" so that Yaakov would bless them - that Yosef brings about the drawing down of Yaakov to Efrayim and Menashe

(all of Israel)

that even in their descent below and in the time of exile,

they shall be in the standing and state of "Vayechi

(Yaakov")

And it is to be said,

that the action of Yosef to draw down from Yaakov to all of Bnei Yisrael as they are divided into the two categories of Ephraim and Menashe,

is preparation and introduction⁷⁴ to Yaakov's blessing to his children afterward - the drawing down to all of Bnei Yisrael as they are divided in detail into the twelve tribes,

namely,

that even after their descent below in a manner of division into twelve tribes⁷⁵,

They should be permeated with the general principle of "Vayechi Yaakov",

That the general principle be drawn down and revealed in innerness and in sensation.

And similarly at the conclusion of the portion,

"And Joseph said to them, 'Fear not etc., I will sustain you

Shabbat Parshat Vayechi,

16 Tevet,

"And your little ones etc.,"

And even more so,

"God will surely remember you and bring you up from this land to the land that He swore to Abraham, to Isaac, and to Jacob" - the empowerment of Yosef to all the tribes,

the entirety of Bnei Yisrael,

for their service in the land of Mitzrayim,

the time and state of exile",

as emphasized later in the reading

(at the time of Minchah)

In the Torah portion of Shmos: "And these are the names of the children of Israel coming to Mitzrayim etc. Reuven, Shimon etc. etc.,"

"Reuven and Shimon descended" • ⁷,

The descent of the exile¹¹³,

that even then they will be in the standing and state of "And Yaakov lived".

And based on this, we can explain the connection and sequence of the portions Vayigash, Vayechi, and Shemos: Vayigash - the connection and unity of all the tribes through the revelation of Yosef to the tribes,

And emphasized in the Haftarah⁸ "Behold, I am taking the stick of Yosef etc. and the tribes of Israel his companions, and I will put them upon him, the stick of Yehuda, and make them one stick, and they shall be one in My hand"⁸¹

(as explained at length⁷•)

; "Vayechi" - the action of Yosef to draw down the matter of "And Yaakov lived" to all Bnei Yisrael even in their descent below and in the time of exile; and "Shemos" - the actual service in the time of exile,

"Reuven and Shimon descend",

which,

The intention in this is that there should be "Reuven and Shimon

ascend",

as per Yosef's words "And G-d will surely remember you and bring you up, etc.",

until the ascent of the true and complete redemption.

And the instruction regarding actual deed - the deed is the main thing⁸³:

As we stand on Shabbat Parshat Vayechi,

Shabbat Chazak,

That we conclude the first book of the Torah,

The Book of the Upright—each and every Jew must strengthen themselves, their household, and all those in their surroundings,

"Be strong¹¹⁸, be strong, and we will be strengthened"⁸³,

In all matters of Judaism,

Torah and its mitzvos,

In a manner that it will be noticeable and felt that 'He lives' in true life,

"And he lived" in its truth,

The individual and general vitality

(down to the very essence of vitality)

of Yisroel and Torah,

as it is drawn and penetrates into all the details and minutiae of daily life.

And it is worthwhile to connect this with a special farbrengen

(in addition to the farbrengen of every Shabbos,

"to assemble congregations every Shabbos"⁸⁶)

-as is the custom in many holy communities in Yisroel that on Shabbos Chazak the gabbaim prepare a "Kiddusha Rabba",

and surely they will strengthen and renew this custom in all places - in which they will increase in saying words of Torah

(And also accepting good resolutions to increase in Torah study and in the performance of the commandments with beautification)

And they will increase in the joy of the completion of the Torah

(completion of an entire book of the Torah,

like the joy that is made for the completion of the entire Torah on Simchat Torah⁸⁷)

which,

the gathering of all of Israel together in the joy of Torah emphasizes even more the general vitality of Israel and Torah

(above

Summary of the Sichos - 5750

the divisions)

that it be drawn and penetrate into actual work in all the details and minutiae¹²²."

And special strengthening and special vitality regarding the matter that time caused¹²³ - as we stand within "thirty days before the holiday"¹²⁴,

the tenth

(may it be holy¹²⁵)

In Shevat,

the yahrtzeit of the Rebbe, my father-in-law, the Rebbe, leader of our generation,

"Yosef" of our generation,

and particularly in this year,

the fortieth year,

ש״קאי איניש אדעתי׳ דרבי׳"

the completion and perfection of the matters of his teacher

(as it is stated at the end of our parshah regarding the perfection of the work of Yosef:

"And Joseph lived one hundred and ten years"¹²⁶)

- to utilize the time until

(including)

the day of the hillula in order to add with greater strength and vigor

(and in a manner of 'a heart to know, eyes to see, and ears to hear'¹²⁷)

in walking in his ways and paths of our generation's nasi,

through the addition in studying his Torah,

and fulfilling his mission in spreading Torah, Judaism, and the wellsprings outward.

And may it be His will - and this is also essential - that the decision in this matter be hastened and expedited and immediately bring about the fulfillment of Joseph's promise: "God will surely remember you and bring you up from this land to the land that He swore to Abraham, to Isaac, and to Jacob."

And in continuation of this - "And these are the names of the children of Israel,"

It is for the sake of the redemption of Israel that they are called here.

Joseph, because the Holy One, blessed be He, will in the future add and redeem Israel.

Just as He redeemed them from Egypt,

As it is written: "And it shall come to pass on that day that the L-rd shall again set His hand a second time, etc." and the entire matter written there - so shall it be for us immediately and at once.

Sefer HaSichos - 5703