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

The worldwide Kinus HaShluchim,

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

In all corners of the earth - begins on Shabbos,

Parshas Chayei Sarah,

and is postponed to the following days of parshas Toldos

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

Since everything is with hashgacha pratis,

and a Jew must

(therefore)

extract a lesson from everything he sees or hears²,

and all the more so from the weekly Torah portion, which is read and studied at this time,

And as is known, the Torah

(from the Alter Rebbe)

that one must live with it — it is understandable,

that from the Torah portions one must derive instructions in connection with the gathering of Shluchim,

and the role of a Shliach in general:

A large part of this week's portion

(Chayei Sarah)

⁴ It speaks about the mission

(The first mission about which it speaks in the Torah and in detail⁵)

That Abraham sent Eliezer to find a match for Isaac his son,

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

And the continuation and purpose thereof in the section of "Toldos" - "And these are the generations of Yitzchok etc."

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

and even with an elaboration of details,

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

Torah from the word hora'ah⁷,

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

It will be understood by introducing the question in the above: Why does the Torah tell,

and with such length,

about the mission of Eliezer - both regarding the details of how Avraham had him swear and sent him

(where to go,

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

And both the lengthy discussion regarding the manner in which Eliezer actually carried out the mission,

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

(as above/and especially that ostensibly Eliezer's mission is only a preparation

(and secondary)

to the main thing - the marriage of Yitzchak and Rivkah⁹?

Shabbat Parshat Chayei Sarah,

Mevarchim haChodesh Kislev,

27 Marcheshvan

(Anger of the emissaries)

31

Only from this itself is it understood,

And especially because all matters in Torah are in ultimate precision,

that the lengthiness of the details regarding the mission of Eliezer is

(not any side detail that is only a preparation

(necessary)

To the purpose and goal of the mission,

Only)

A fundamental point which pertains to the very essence of the matter of the marriage of Yitzchak and Rivkah.

And one can say the explanation in this:

It is explained in many places,

That the mission of Eliezer to make the match of Yitzchak and Rivkah is a most general matter in Torah which reflects the entirety of the service of man - the mission that every Jew has to make a dwelling place for Hashem in the lower realms.

Rivkah found herself in Padan Aram in the house of Besuel and Lavan

("As a lily among the thorns") and Eliezer's mission was to take her out from there and bring her to be a wife for Yitzchak.

And this alludes to and becomes a Torah instruction that is the task of refining and purifying the physicality of the world and elevating it and transforming it into holiness – to make for Him, blessed be He, a dwelling place in the lower realms.

And in simple terms: the marriage of Yitzchak

The reason that the Torah elaborates on this very story regarding the mission, which is not just a preparation.

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

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

(not only to teach that "his speech was beautiful, etc.",

But also)

a main matter that touches the essence of humility,

as inside.

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

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

the matter of "generations"

("And these are the generations of Yitzchak"/ generations literally, and also "the generations of the righteous are good deeds".

Based on this, one will also understand why the Torah is so lengthy regarding the mission of Eliezer - because it is a clear lesson

(Torah Ohr)

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

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

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

(like the mission of Eliezer)

is not

(merely)

a preparation

(and - ancillary)

to the purpose of the mission

(the actual dwelling place in the lower realms,

like the marriage of Yitzchak and Rivkah/ only the mission itself is a part of the very concept of making the dwelling place in the lower realms,

as follows.

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

(general/ the emphasis of "dwelling place" and the emphasis of "lower realms":

"Dirah

(betachtonim)

" emphasizes that the revelation of G-dliness down here

(betachtonim)

should be in such a manner as a person

(lehavdil)

finds himself within himself in his own

32 vav

Sefer HaSichos - 5703

Dirah - where He stands in revelation and expansion.

Thus this lower world becomes a dwelling, so to speak, for the Supreme One, up to the manner of "Your Teacher will no longer be hidden."

(Dirah)

"Betachtonim" emphasizes,

that the revelation of G-dliness here below,

should not be because G-dliness is revealed,

But it should be "in the lower ones" - in the lower worlds,

in their category and essence.

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

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

Olam (world) from the term concealment and hiding,

one brings about in it that the "lower ones",

while remaining in their category and essence

(the categories of the lower ones / "acknowledge" G-dliness,

Until the world becomes a dwelling place for the Holy One, blessed be He.

From this it is understood,

that in the manner in which one makes the dwelling place in the lower realms, both aspects must also be present:

Since the dwelling place must be in the lower realms

(according to the limitations of the lower realms)

it is understood that it must be established

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

Only also)

through the messenger of the Holy One, blessed be He

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

that the Almighty has made every Jew into His messenger by sending down His physicality here below in a physical body,

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

a separate entity from the sender,

and the

(Special -)

The emissary should establish a dwelling place in the lower realms¹⁷.

Along with this, it pertains,

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

And he will fulfill his mission with the power that the sender has

Appointed him as an agent, and "a person's agent is

(the Supreme One⁸)

like himself” - and through this he can effect that there should be a "dwelling

(in the lower realms)

a dwelling for Him, blessed be He,

as follows.

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

what in this there are

(in general)

two matters:

The lengthiness of how Eliezer actually fulfilled his mission,

And before this -

How Avraham appointed him as a messenger and made him swear and told him all the details how he should go etc. - that these two matters are both essential matters in the mission of making a dwelling place in the lower realms

(Marriage of Yitzchak and Rivka)

The essence of the mission

(And the manner of fulfilling the mission)

From a Jew,

is

(Not merely a secondary preparation to fulfill the mission,

rather, the very thing is)

relevant to the very essence of the matter of a dwelling in the lower worlds,

within the boundaries of the lower worlds"⁷.

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

(in the lower realms)

" It concerns the appointment of the mission by Avraham - that the agent goes with the power

(the empowering)

of the sender,

and is completely nullified to him

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

Clearer understanding of the second

Shabbos Parshas Chayei Sarah,

Mevarchim HaChodesh Kislev,

27 Marcheshvan

(Kinus HaShluchim)

33 and

The aforementioned matter, no agency

(Appointment of the shliach by the meshaleach)

is from the matter of agency as it descends downward

(People come)

It is known what stands in the later authorities²² that there are several types and levels of shlichus,

And from bottom to top: a)

Or at the time of performing the shlichus, the shliach is a separate entity,

And the action of the shlichus is attributed to him

(the shliach)

Only that with his action he brings out the sender¹².

A higher level: the action and deed itself

(of the shliach)

relates to the sender.

That is,

that

(the shliach does not do it,

Only)

The sender does it through him

(But the messenger himself - in all his other matters - is an independent existence)

Yet a higher level: not only the making of the messenger and his power of action,

But also the messenger himself - his entire existence - is the existence of the sender,

And in the well-known expression - a person's messenger is like himself literally²⁴,

Exactly like the sender.

In a mission from a human being, all three forms apply; but with regard to the mission of every Jew,

the agent of the Holy One, blessed be He,

it can be said that this is in the third

(the highest)

form,

that he is

the agent of a person.

(the Supernal One)

like him,

"like the sender himself"

(as explained in Likkutei Torah Vayikra²⁵)

But in order to bring this out into the open—it depends on the service of a Jew: that he should feel that he is not an existence for himself,

which is himself forcing himself to fulfill the will of the Holy One, blessed be He

(just like one who takes out another in the blessing — so to speak)

And even not in a way that his deed becomes a deed of the Holy One, blessed be He

(But he remains an existence for himself)

Rather, in all his existence

(including - everything that he does)

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

to serve his Creator²⁴,

exactly like the sender himself

[also from the word 'touch'²⁷,

so also, as he relates to and is found in the world of touch

(and in particular, from the aspect of his physical body)

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

so 'one touches' it in the middle

(sense)

touch]

And accordingly, it is understood why it is so relevant that the sender should appoint and give powers to the agent - because without this, he is not his agent: The very term 'agent' means that he is a being - the reality,

an independent intellect from the sender²⁸.

And therefore, one must arrive at a special power - the power of Torah - that one can appoint that another should do something for him in a shliach-

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Sefer HaSichos - 5750

his honor

(and a person's agent is like himself)

Even according to the first approach

(that he is

(only)

exempts the sender)

all the more so according to the second approach

(that the action of the agent is the action of the principal)

And certainly in this third manner

(exactly like him)

And likewise, this is also regarding a Jew as an agent of the Holy One, blessed be He,

That the Almighty sent him down as a soul in a body in such a way that openly he stands as an entity

(agent)

in his own right,

And one must do his avodah with his own strength

(with his own powers)

bekabbalah shelo; and not looking at that,

the shliach completely nullifies himself to the meshaleiach,

until he becomes like the meshaleiach himself².

It turns out,

that with a Jew there must be a connection of two opposite extremes in the fulfillment of his shlichus to make a dirah b'tachtonim: the shliach must be a bar da'at,

He must use his intellect to carry out the mission.

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

knowing that he is going to fulfill the mission with his power and agency,

and a person's agent is like himself.

Based on the above, one will also understand the connection of the beginning of the portion

(and the name of the entire portion)

- "And the lives of Sarah were, etc." - with the continuation of the portion,

Regarding Eliezer's mission to arrange the marriage of Yitzchak and Rivkah,

which the beginning of the parshah is connected with continuation.

Moreover: the name of the entire parshah is "Chayei Sarah",

and it is known that the name

(the parshah)

expresses the content of the entire parshah.

And accordingly, it is seemingly not understood: Eliezer's mission

(like all the events that occur in the parshah)

happened not during the time of "Chayei Sarah",

But after her passing - how can the entire parshah be called by the name "Chayei Sarah"?!

We spoke many times<* the explanation in this,

According to the words of Chazal: "Just as his offspring are alive, so too is he alive": When is the completeness of "Chayei Sarah" revealed and confirmed? When the influence of

(Chayei)

Sarah is visible

(Oir)

after the time of her life in this world,

When her matters of good and holiness are drawn down

(air)

Later,

including how it expressed itself in the marriage of Yitzchak and Rivkah

(through the agency of Eliezer)

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

(the birth of Yitzchak and his education)

So his conduct was in accordance with

(order)

Chayei Sarah,

Until that "And Isaac brought her into the tent of Sarah his mother, and she was like Sarah his mother"¹⁹- - specifically in this was expressed the truth and eternity of "Chayei Sarah".

This is an explanation of the general connection between "Chayei Sarah" and the order of the parshah: one must also understand the connection with the entire verse "And the life of Sarah was one hundred years and twenty years and seven years, the years of Sarah's life".

And one can say this explanation based on what is explained in Chassidus,

that the three matters

Shabbos Parshas Chayei Sarah,

From the 5th of Kislev,

27 MarCheshvan

(Kinus HaShluchim)

From "a hundred and twenty years and seven years"

(which "it is written year in every Klal and Klal to say that each one is required for himself"³⁵)

Allude to and apply to all faculties of the soul,

Which divide into three types: Will and Pleasure

(a hundred years/ minds

(twenty years)

and middos

(seven years)

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

"they were all equally good"³⁵,

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

(all of them are equal for good)

- the nullification of the yechidah of the soul,

to the essence of the soul,

that is beyond division

(from the emotions,

intellect,

will and pleasure)

⁵? And together with it, it is drawn and takes through all the powers of the soul and all details of man's existence,

"one hundred years and twenty years and seven years".

7,

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

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

In order for a shliach (agent)

(a Jew)

to carry out his mission in the world to make a dwelling place for Him, blessed be He, in the lower ones

(as reflected in the mission of Eliezer/ that in the reality of the lower ones

(plural)

should become a dwelling place for Him

(singular)

to the Supreme,

it is demanded that the two aforementioned extremes should be in the emissary himself:

the existence of the emissary,

with all his ten soul-powers

(will and delight³⁵,

Mochin and Middot/

The nullification of the shliach

(with all of his powers)

to the sender,

which unifies all of his powers for a single purpose - to fulfill the will of the sender.

The power for this - the fulfillment of the shlichus to "marry Yitzchak"

(the avodah of making a dwelling in the lower realms)

- Comes from Sarah,

That with her there was the perfection of both matters: "one hundred years and twenty years and seven years",

The perfection of each one of all the ten faculties,

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

"All of them equally for good" - the nullification of the essence of the soul,

Which permeates her entire existence and all the faculties.

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

(alluded to in the mission of Eliezer in the marriage of Yitzchak and Rivka, which comes in continuation to "And the lives of Sarah were, etc."/ through that which he

(the emissary)

uses all his powers

(in fulfilling his mission/ and stands in utter self-nullification³ to the will of the sender,

until he is truly like the sender himself: and through this he has the power to do likewise in the world - that in lower beings, the plural term,

the multiplicity of details in the world

(which divides generally into ten,

ten utterances that descended from ten Sefirot,

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

(singular form)

to Him, blessed be He,

to His very essence,

in a manner that in all the details one hears the one point of "the truth of His existence",

which, from this aspect, is "all are for good".

And one could say that this is also alluded to

Sefer HaSichos - 5703

In the word "shliach" - as discussed elsewhere,

that "shliach" combined with ten

(yud)

equals in gematria

(and letters)

"Moshiach":

Through the fact that a shliach utilizes all ten powers in fulfillment of his mission

("a hundred years, twenty years, and seven years")

he reveals the spark of Moshiach within him•■,

and "Moshiach" means the perfection and innerness of every type,

and in the language of Kabbalah - the aspect of the general yechidah"■,

which is above divisions, etc.,

and therefore it is drawn and passes through all the details of the levels

(since "they are all equal for good")

As is known, that Yechidah is of the aspect of oil,

that permeates all his judgment".

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

As the ruling of the Rambam" that through one mitzvah, one has the power to tip the scales and bring salvation and rescue to the entire world.

Based on the above, one will also understand the connection from Parshat Toldot to Parshat Chayei Sarah:

The purpose of the matter of marriage,

including the marriage of Yitzchak and Rivka,

is - "Be fruitful and multiply and fill the earth and subdue it" - generations,

"And these are the generations of Isaac etc."

as above

And likewise is the manner in the service of man: after the Torah speaks in the portion of Chayei Sarah about the essence of the mission

(Eliezer)

That which brings to the marriage of Isaac and Rebecca

(The service of making a dwelling place in the lower worlds / comes afterwards in Parshat Toldot, where it discusses the purpose of man's mission to make a dwelling place in the lower worlds - that from this should emerge "Toldot"

(Revelation of the power of the Ein Sof below)

The offspring of the righteous are good deeds,

And includes also the inner interpretation

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

in "Pru Urevu"

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

through him bring him closer to Torah and mitzvos,

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

as it is written: 'And these are the generations of...'

And simply,

that in the mission of making a dwelling place in the lower realms, one is not satisfied with only publicizing G-dliness in the world,

but rather to do as required that from this should come forth offspring and fruits - like a continuous action,

such that also the recipients

(All those whom the emissary reaches)

become influencers and bearers of fruits,

tapping so as to cause to be tapped,

until no end.

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

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

(this)

: and that they are generations - a new thing,

And it is evident how they are "

(Toldos)

Yitzchak",

All who hear will laugh at me" _ _מי_ט א

ש״פ ח״ש,

מבה״ח Kislev,

ב״ז Marcheshvan

(Kinus HaShluchim)

37

laughter and joy,

which proves that it has completely "taken" them;

"Son of Avraham!" - one sees that he is the son of Avraham

(until then.

"And Avraham fathered Yitzchok,"

One will openly see that "the features of Yitzchok's face resembled Avraham's" •/ thus that "everyone testified

(even the scoffers of the generation)

Abraham begot Isaac" / on account of "For a father of a multitude of nations I have made you"⁴,

Then he influences "a multitude of nations",

Not looking at what he was previously, "Abram"

(Av Ram,

separated from the rest of the world... until in the manner of Abram the Ivri,

That he stood on one side and the entire world on the other side - he makes a dwelling for the Lower Ones,

That even among "the multitude of nations" in the entire world they should hear like Abraham - a Jew

(the first Jew)

- is very "father".

"Generations" is plural: do not suffice with one generation,

Rather, there must be a multitude of "generations".

And in summary, the generations divide into two types - "Jacob and Esau"

(mentioned in the portion)

The service of doing good and refraining from evil,

The two aspects into which the entirety of the service of making a dwelling place in the lower realms is divided.

And furthermore: Just as Esau was in the body of Yitzchak and Rivkah, so too the service of "Toldos" must be in a positive way—to clarify the air of "Esau,"

which refers to the secular matters and physical and lowly things of the world

(in addition to the service of "Yaakov"—"a simple man dwelling in tents"—the service in holy matters,

Torah and commandments), as Yaakov did afterward by donning

the garments of the clarified

(the garments of Esau)

so that one reveals within "Esau" below in the world that which "Esau" is "said in the portion"—the level of Esau.

(הבכור)

as it stands in its root

(abundant lights of Tohu)

as Yaakov later said•• "I will come to my master, to Seir",

thinking that Esau is already completely refined and ready for the Redemption⁵⁴,

according to the true interpretation of "Esav" on the name "he was made and completed from the age of many years"••,

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

(In the portion)

In its source⁴•,

And how it will be revealed in the future redemption.

Based on the above, one will also understand the sequence of the portions - Lech Lecha,

Vayeira,

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

from his previous will,

intellect and emotions⁷•; and this becomes the vessel for the revelation of "And Hashem appeared to him."

Until then, it comes down into details,

In the reality and boundaries of man - "one hundred years and twenty years and seven years""; and from this, man has

38v

Sefer HaSichos - 5750

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

until in the manner of "Toldos",

"Yaakov and Eisav",

with all the aforementioned details in the matter of "Toldos".

According to the above, it is also understandable the connection and the lesson of the portions

(Chayei Sarah and Toldos)

Regarding the worldwide gathering of shluchim that takes place these days:

When many Jews gather together,

When each one of them is an emissary of the Almighty,

like him, d'd,

from the actual emissary,

And likewise the shluchim of the Rebbe, my father-in-law, who have now gathered together,

And in them stands more openly the work of shlichus to make a dwelling place in the lower realms through spreading Torah and Judaism and spreading the wellsprings outward—it is understandable,

that then there comes more strength in this matter of shlichus in each of them,

And in both of the aforementioned matters:

the strength of the reality of each shliach to utilize his ten particular powers in fulfilling his shlichus is in his place,

and

His nullification to completely give himself over to the sender, כ״ק מר׳ח אדמו״ר,

And become like him, the sender himself.

Which is the content of "כינוס השלוחים העולמי" - a thing and its opposite: Kinus

(singular form)

is the meaning,

that there are several people

("שלוחים" plural form)

who gather together.

And so forth, when this is a "International Conference of Shluchim",

Shluchim who come from the entire world,

Olam from the term concealment and hiding,

which divides itself into a

multitude of places and details,

until from one end to the other,

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

[And especially in a synagogue and study hall,

A place where they cultivate Torah, prayer⁵ and good deeds! With one goal - to communicate,

"A man helps his fellow and says to his brother: Be strong!"

And strengthen his work in the mission of the sole sender - His Holy Excellency, our father and Rebbe,

In the mission of the first sender - the Almighty - to spread Judaism,

Torah and mitzvahs and goodness and uprightness throughout the entire world,

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

In his particular place,

time and situation,

And bring it about that in all the specific places of the world

("My world")

should be heard and seen openly as this is His world

(singular)

of the Holy One, blessed be He,

Hashem is One.

And the power for this is attained through that which the emissaries from every place in the world

(each one a representative from his place)

All gather together and unite in one assembly

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

For one purpose - to fulfill the will

Shabbos Parshas Chayei Sarah,

Meivorchim HaChodesh Kislev,

26 MarCheshvan

(Kinus HaShluchim)

39ו

the sender,

And from this one takes the strength to then go fulfill the mission • each one in his place,

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

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

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

In all this there comes further emphasis in this year,

the fortieth year from the histalkus-hilula

(5710-5713)

From the sender,

His Holiness, my teacher and father-in-law, the Rebbe, Nasi of our generation:

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

And one can say that in this is hinted that after forty years one comes to a completeness in the service of fulfilling the mission to make a dwelling place in the lower realms

(Hint and concept of the marriage of Isaac and Rebecca/ and the reason for this is understood according to the saying of our Sages, may their memory be blessed, that "a person does not attain the mind of his master until forty years",

As it is written that Moshe Rabbeinu told the Jewish people that in the fortieth year in the desert "G-d gave them a heart to know, eyes to see, and ears to hear".

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

Then, at that time, there is a perfection in the emissaries and in their mission work,

Because then it becomes among them "an emissary is like the one who sent him"_׳ in the mind of the sender, my revered father-in-law, the Rebbe,

And perfection in both extremes mentioned: perfection

in the nullification of the emissary to the sender,

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

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

until all matters of the service

(in this mission)

Over the past forty years, they will be elevated to the higher level of "קאי איניש אדעתי׳ דרבי".

As hinted also at the conclusion of our Parsha

(After the story about Eliezer's mission and the marriage of Yitzchak and Rivka,

and right before what is stated in P³² Toldot that "ויהי יצחק בן ארבעים שנה גו׳")

- "על פני כל אחיו נפל",

that roughly to the level of "פני"

(which comes in the fortieth year)

is the state preceding this in the manner of "נפל"

(Regarding 'a righteous man falls seven times and rises'⁶⁶)

Regarding, as it states⁶⁷ "And you shall see My back, but My face shall not be seen,"

So approximately to "face" is the "back",

Although the "back" is a very sublime level.

The lesson from this in practical terms,

And in particular - in connection with the International Conference of Shluchim:

According to the above, it is understandable,

That the main purpose of the Kinus HaShluchim must be - to strengthen and further spread Ahavas Yisroel and Achdus Yisroel,

Starting with the fact that the Kinus brings more love and unity among all the participants of the Kinus,

That together with the fact that they are individual Shluchim,

in individual places,

with individual details in their work of Shlichus

(30 individual)

- they unite themselves in one

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Convention,

for the sake of one goal,

to discuss among themselves,

And each one helps his fellow, etc.,

and how one can add more in the service,

and especially in accordance with the fortieth year,

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

As above.

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

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

studied Torah,

prayed and accepted good resolutions together,

so that each shliach feels

(even while in his place)

So he stands together - in thought, speech and deed - with all the shluchim and with the meshaleiach

(And the interruption between them is only in the physical place)

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

until - bringing in

(pleasure to the world")

unity among all the inhabitants of the place,

so that the entire world becomes unified

(in a manner of "gathering")

in fulfilling the will of the Almighty,

Jews – through the 613 mitzvos,

and non-Jews – through the Seven Noachide Laws⁶.

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

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

including and beginning

– to "awaken" another Jew,

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

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

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

and makes out of them "Toldos Yitzchak"

[The name of the sender,

His Holiness, our master, teacher, and father, the Rebbe,

"Yosef Yitzchak",

"May Hashem add to me another son"⁷⁶,

So from a different aspect one makes a "son".

³⁸•

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

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

including - their families and households; a special section of Torah novellae from

(at least)

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

And especially - the good resolutions that one has accepted thereby: And in connection with the fortieth year - it is worthwhile to include there matters

(words of Torah and resolutions)

Connected with the fortieth year,

When "it stands in the mind of the Rebbe."

Through this, that each emissary,

and also his wife and children,

will have the booklet as an eternal memento,

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

And also to add an extra strengthening in every shliach's work in his place, it is,

Seeing the pictures and reading the descriptions and reminding oneself

Sh"P Ch"Sh,

from the month of Kislev,

27 MarCheshvan

(Kinus HaShluchim)

and 4 and

At this Kinus when everyone was together,

as one man with one heart,

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

And from town to town - it is not the place to mention again³⁹ about the efforts

(including and especially - via the shluchim)

to nullify in every single place the enactment of Moshe 'to gather communities every Shabbat etc. to study Torah with the public'⁴⁰,

And how good - also to study in every place

(in addition to the regular classes in each place according to its topic)

The same matter

(In any case, in brief amount)

In the weekly Torah portion,

in order to further strengthen the unity of all.

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

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

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

- that through this study all Jews unify themselves

(who study the same portion every day)

And a unity that comes from studying the same topic in Torah,

And especially in the Rambam's book,

Which is written for all Jews - "from young to old"*⁴¹: and at the time one finishes the entire book,

Which is "a compilation of the entire Oral Torah"⁴²,

Then the unity is even stronger.

And especially through what one makes a

"Siyum HaRambam" in public,

And "In the multitude of people is the king's glory"⁴³.

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

on the first day of the week,

And so too in every place according to its matter, and to also endeavor to influence others to participate in this,

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

(including rabbis and wise men and activists,

Chassidim and men of deed, etc.)

It comes to the "beauty of kingship" of the King of kings, the Holy One, blessed be He, as it were,

and — in the honor of the Rambam and the honor of the Torah and the honor of the rabbis,

and through this — in the honor of the Almighty

(since the rulings of the Torah of G‑d — the word of G‑d, this is Halachah — reach all Jews, our leaders, the rabbis of Israel)

May it be His will,

that all this hasten even more the time when it will be "the earth will be filled with knowledge of the L‑rd as the waters cover the sea."

(as the conclusion of the Rambam)

and

(as the beginning of the Rambam)

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

(in all beings/

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

and then in the future Yitzchak will be called "For you are our father"⁴⁴,

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

and immediately and instantly literally.

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