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

At the beginning of our parshah, Rashi quotes the words "These are the generations of Yitzchak,"

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

That is,

Even though Yaakov and Esav are not mentioned in proximity to the words "generations of Yitzchak"

(as we find in similar cases/ but only after several verses,

nevertheless,

it is appropriate to say "These are the generations of Yitzchak" because they are "mentioned in the parshah"².

And it needs to be understood:

What is Rashi's necessity to explain "Toldot

(Yitzchak)

" from the language of construction,

"Yaakov and Esav",

even though they are not written adjacent but in the continuation of the parshah

("mentioned in the parshah")

- behold, he could explain "Toldot

(Yitzchak)

" from the term "events,"

"children of his days and his experiences" / "the experiences that befell him"⁵

[As explained in the verse⁶ "These are the generations of Jacob,"

"These are their settlements and their journeys"! Because according to this interpretation, the story of his generations begins immediately,"

and not in the subsequent verses later in the portion?

This question is strengthened further by the precision of the word "And these

(the generations of Isaac)

The adding vav:

It is stated in the Midrashim: "Wherever it says 'And these' it adds to the previous,

and wherever it says 'These' it excludes the previous."

Superficially,

according to the interpretation that "the generations of Yitzchak" are the events of Yitzchak,

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

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

(after Avraham's passing)

They are a continuation and addition to the events of Yitzchak in the preceding parshiyos,

and particularly that they are main events,

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

the Akeidah narrative,

and his marriage

(during Avraham's lifetime)

But according to the interpretation that "Toldos Yitzchak" are the entry,

"Yaakov and Eisav mentioned in the Parsha" - need to interpret "And these are the generations of Yitzchak,"

"And these add to the previous ones,"

"In addition to what was stated before regarding 'the rodents of Yishmael etc. the sons of Yishmael.'"

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

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

Shabbos Parsha Toldos,

4th of Kislev

"And these are the generations of Isaac, son of Abraham,

adding to the earlier ones,

upon what is written above him, the descendants of Ishmael,

And who was this Esau and his sons who was Isaac's son,

And therefore it can be said, since it only says 'And these are the generations,' even Jacob, who is included in Isaac's generations.

Therefore, the generations of Isaac are lacking,

To exclude Yaakov from the category of the wicked.

But since Rashi does not bring the words of the Midrash, "Therefore the toladot of Yitzchak is missing [a letter] to exclude Yaakov, etc."

[And the reason for this,

Because according to the simple interpretation, it is impossible to explain that the main "toladot of Yitzchak" is Eisav and not Yaakov

("to exclude Yaakov")

And on the contrary,

Yaakov is the main one,

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

"Jacob and Esau mentioned in the parshah"]

-The question in its strength: what is the similarity of Jacob to the children of Ishmael!

Therefore,

Rashi should have explained that "the generations of Isaac" are the events of Isaac,

so that accordingly "and these add to the first ones" is interpreted as an addition to the events of Isaac

(and not as an addition to "the children of Ishmael"/as above.

And we can say the explanation of this:

Rashi's necessity to explain that "these are the generations of Yitzchok" are "Yaakov and Eisav mentioned in the parshah,"

that is,

that "generations" means children and not events,

it is from the word "and these"¹⁴,

because,

"And these adds upon the previous,"

an addition to the matter that precedes it,

And since before him

("the first ones")

it is speaking about children

("generations of Ishmael etc. sons of Ishmael etc.")

it is necessary to say that also "generations of Isaac" that come as an addition to the matter before it

("and these add upon the first ones")

they are children

(and not events)

"Yaakov and Eisav mentioned in the Parsha"⁵.

And the connection between them

("And these add upon the first ones")

is

(not that "Toldos Yitzchak" are like "Toldos Yishmael",

but rather)

- Regarding Abraham,

"And these are the generations of Isaac, son of Abraham,"

like "These are the generations of Ishmael, son of Abraham":

We have already learned that after the birth of Ishmael, the Holy One, blessed be He, said to Abram, "And your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations, and I will make you exceedingly fruitful, and I will make you into nations, etc.,"

And following this, he was told about the birth of Isaac,

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

and "through Isaac

(specifically,

and not through Ishmael)

shall be called your seed",

that is,

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

(which was said in connection and relation to the birth of Isaac)

will be fulfilled

[not through Ishmael,

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

Specifically through Yitzchak.

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

(who came from Yitzchak)

since Yishmael was already his,

and was not from his flesh upon him".

Sefer HaSichos - 5703

And go,

After concluding the chronicles of the life of Avraham,

The script continues with the narrative of the generations of Avraham's children

(Yishmael and Yitzchak)

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

For with this was fulfilled the promise of the Holy One, blessed be He, to Avraham: "And as for Yishmael, I have heard you etc., twelve princes he will beget,"

And following this,

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

Yaakov and Eisav mentioned in the parshah",

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

(not from Yishmael but from Yitzchak)

- "Yisrael and Edom"

(Yaakov and Esav)

And accordingly, we can explain: "And these are the generations of Yitzchak the son of Avraham, Avraham begot Yitzchak" — that in "the generations of Yitzchak,"

"Yaakov and Esav,"

"the concept of 'Avraham begot Yitzchak' is completed,"

since through this the promise of “I have made you a father of a multitude of nations... and I have made you nations” was fulfilled,

“Israel and Edom”.

And we must add to the explanation of Rashi’s commentary “And these are the generations of Yitzchak,

Yaakov and Esav mentioned in the Parsha” according to the wine of Torah*² — in a manner consistent also with the explanation of the Midrash²• “And these adds to the previous ones,

to what is written above it, the sons of Yishmael”:

In Biur HaTorah²⁵, the Tzemach Tzedek brings the explanation that “And these”,

with a vav that adds — “adds and expands the boundary of holiness through the extraction and refinement of the holy sparks from the kelipah and elevates them to be included in holiness”,

And he continues,

"And this is what Rashi explained: 'And these are the generations of,' etc., Yaakov

and Esav mentioned in the portion,

i.e., through Yaakov he clarifies even Esav's brotherly aspect and elevates from him sparks of holiness".

And therefore Rashi mentions Yaakov before Esav

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

- because,

the addition within the boundary of holiness

("And these")

This is by means of that “Yaakov also clarifies the aspect of Eisav,”

until he uplifts it to its root and source,

as is also hinted in the precise wording “mentioned in the parshah”

(and not “mentioned below”²⁸)

— as they do in the Torah,

that is,

in its root and source in holiness.”²

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

"And these add upon the earlier ones,

upon what is written above it, 'the sons of Yishmael' - which is also related to the clarification of Yishmael,

in the manner and similar to the clarification of Eisav in 'Toldos Yitzchak'.

Based on this, one can mediate between the two interpretations of 'Toldos Yitzchak' - the interpretation that 'Toldos Yitzchak' are 'Yaakov and Eisav',

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

words

M! Additionally, that also in the story of their birth later in the portion

(verse 26)

Rashi explains that it is Jacob.

first to creation".

Shabbos Parshas Toldos,

4 Kislev

The days of Isaac's life - the essence and perfection of Isaac's service

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

It begins in the portion of Toldot¹/ in "Toldot Yitzchak",

the birth of his sons³¹,

"Yaakov and Esav mentioned in the portion".

And as an introduction:

the story of his life

(the events of his life's history)

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

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

("The generations of Isaac,

Jacob and Esau")

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

And simply,

that during the forty years of his life before marriage

(and likewise during the twenty years afterwards,

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

good deeds, etc.,

Increase in quantity and also increase in quality,

Matters of lofty and primary service,

Until the most primary matter - the Binding of Yitzchak,

And likewise the three years between the Binding and marriage

(from thirty-seven to forty years)

when he was in Gan Eden³⁵.

And nevertheless,

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

The ultimate purpose of the number in its completeness is not mesiras nefesh.

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

but rather specifically the work of refining the world,

and in

the well-known phrase: to make for Him, blessed be He, a dwelling in the lower worlds³⁴.

And this matter begins

(as the main point)

in "Toldos Yitzchak"³⁷ - "Be fruitful and multiply and fill the earth and subdue it"³,

And more specifically - "Yaakov and Esav",

which indicates the two modes of service of "do good"

(Yaakov)

and "turn away from evil"

(Esav)

Including and especially - Yaakov's service to refine Esav³,

as related at the end of the portion that Yitzchak sent Yaakov to Padan Aram•⁴,

And in the subsequent portion

(which is read during Minchah)

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

that he departed from the house of his father Yitzchak,

the four cubits of holiness,

to "Charan",

"the burning anger of the world"⁴¹,

in order to engage in the work of refining the flocks of Lavan⁴³,

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

Then "Jacob sent messengers ahead of him to his brother Esau"⁴⁴ - to also effect the clarification of Esau"⁴,

The conclusion and perfection of all the work,

As it is written⁴⁴ "And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the Lord's".

Sefer HaSichos - 5750

And we may add,

That even according to the interpretation that "the generations of Isaac" are Jacob and Esau, the events of Isaac are also included in "the generations of Isaac,"

Nevertheless,

The addition of 'And these'

(Toldos Yitzchak)

"Adds upon the previous ones" is only in relation to "Tol-dos Yishmael"

(Clarification of the later ones/and not in relation to the events of Yitzchak in the preceding portions - because,

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

their level is greater than the events in the preceding portions,

and one cannot say that the events in Parshas Toldos are an addition

("And these add upon the previous ones")

Regarding the events that preceded this,

On the contrary,

"He disqualified the former ones" - since the ultimate intention is specifically the work of clarifying the world,

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

Based on this, it can also be explained that the beginning of "The generations of Yitzchak" is in the verse "And Yitzchak was forty years old etc. and Yitzchak was sixty years old when he begot them":

In explaining the verse "And Yitzchak was forty years old" - the Tzemach Tzedek writes in Ohr HaTorah³³ "to indicate from forty to Binah"⁴,

And from his matters, a person does not understand the mind of his teacher until forty years.⁴

And as Rashi explains at the end of Parshas Ki Savo,

and adds,

"At his birth at sixty years of age - one should note the matter of mem and samech, both of which are in Binah."

And because birth is drawn specifically from the higher power,

therefore he fathered when he was sixty."

And since the elevation of forty years is an elevated matter relative to the status and situation prior to this,

And in the language of the verse"⁵ "And Hashem did not give you a heart to know, eyes to see, and ears to hear until this day" - it is understood,

that the essence and perfection of his service

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

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

the marriage,

which,

the marriage is for the purpose of establishing offspring⁵²,

as was actually done when he was sixty years old,

"And Isaac was sixty years old when he begot them."

And one may add in the allusion of mem and samekh

(son of forty and son of sixty)

- according to our Sages, may their memory be for blessing,⁵⁵ "The mem and samekh in the tablets stood miraculously,"

And its meaning in divine service,

that during the time of forty years and also during the time of sixty years, an additional elevation in divine service is added in a miraculous manner

(elevation,

like also upon the mountains⁵⁴/ that is,

that begins a new order in the most elevated service relative to the previous service,

as emphasized in Yitzchak,

"And Isaac was forty years old when he took Rivka, etc., and Isaac was sixty years old when he begot them" - that then began his main service in refining the world⁵⁵,

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

"And these adds upon the first ones",

the addition through the refinement of the leu"z*⁵,

through which

Shabbos Parshas Toldos,

G‑d's throne

57ו

The completeness of the matter of "the offspring of Yitzchak" is achieved - the laughter and delight that is accomplished through the service of turning darkness into light⁵⁷,

that will be revealed

(in the manner of "and these" - pointing with his finger and saying "these")

in the future to come⁵,

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

in the merit of Yitzchak,

As it is stated in the Gemara•* that in the future they will specifically say to Yitzchak "for you are our father"־*.

#

The above explanation of "And these are the generations of Yitzchak,

Yaakov and Esav mentioned in the Parsha",

that Yaakov clarifies Esav,

that this includes the clarification of the entire world,

the seventy nations

actually adds",

with the concept of,

Yosef, please, for me, another son.

(to do another... / and also with the verse

(in the promises of the Redemption)

The L-rd will again apply His hand"

(Isaiah 11,

11/ That this matter is the addition and multiplication of the light, etc.,

And concludes,

And therefore, please also explain here that [it] becomes clarified from the houses of Moab by means of Ruth the Moabite."

The world,

that are included in "Esau"

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

- is most relevant to our generation:

Since this generation of ours is the last generation of exile and the first generation of redemption,

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

justice and righteousness,

through fulfillment of the seven mitzvos of Bnei Noach**,

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

and until "the entire world will be engaged only in knowing G‑d alone."

as it is stated** "For the earth will be filled with the knowledge of G‑d as the waters cover the sea"⁷*

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

And this matter is particularly emphasized in the work of the Nasi HaDor

("haNasi hu haBaL"Y^ Yitzchak shebedorenu,

His Holy Honor, our teacher and rebbe,

whose second name

Sa'ad HaSichos - 5703

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

Beginning from the action in the lower half of the generation,

up to the action throughout the entire world by his students and emissaries,

including also the action on Eretz HaKodesh,

as expressed especially through the translation of Torah matters,

up to the inner dimension of Torah which has been revealed in the teachings of Chassidus,

in the seventy languages of the nations of the world,

for those of Bnei Yisrael who currently do not understand Lashon HaKodesh,

and perhaps [it is] also for the nations of the world,

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

Divine Providence,

etc.

And in all this there is added a special elevation in this year,

the fortieth year

(which is alluded to in the verse, "And Isaac was forty years old when.

- because in the fortieth year, "a person stands on his own understanding of his teacher,"

There must be an increase with greater vigor and greater strength in all matters of the service of "Toldos Yitzchak",

Exceedingly elevated compared to the service before this,

To the point that it cannot be said that the service after forty

years is an addition to the service before this

("And these add upon the previous ones")

To be in a manner of "miracle"

(as mentioned there, 6-7)

And this is to be connected with the global conference of shluchim of the fortieth year that took place by Divine Providence on days associated with the portion "And these are the generations of Isaac⁷⁴ and Isaac was forty years old"⁷⁵:

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

(global conference)

each one from the country where he fulfills his mission,

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

That is also the nations of the world.

And more specifically:

In truth, all are messengers of the Holy One, blessed be He,

whether Bnei Yisrael,

that each one of them is a messenger of the Holy One, blessed be He, to make for Him, may He be exalted, a dwelling place in the lower realms through the fulfillment of the 613 commandments of the Torah,

and the nations of the world,

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

[And even that also for the rest of the creations in the world,

living, growing, and inanimate,

There is a mission to do for His honor,

Shas Toldos,

4th of Kislev,

of the Holy One, blessed be He,

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

Rather,

that this mission

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

can be somewhat hidden at least,

and the role of the "shluchim" - those who have been appointed to be actual emissaries - is to reveal in each one,

both among Bnei Yisrael and among the nations of the world

[and even to all creatures in the world]

that they are emissaries of Hashem,

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

And the content of the "International Conference of Shluchim" — that the shluchim

(plural)

from the entire world,

representatives of the entire world,

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

gather and convene together,

a gathering — singular term,

for the sake of one purpose and objective — that there should be added even more

(until an addition that is incomparable)

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

(as explained at length)

And this is the connection and relevance to ⁵⁴ Toldos,

“And these are the generations of Yitzchok,”

“Yaakov and Eisav” — the service of Yaakov

(B"Giy)

In the clarification of the entire world

(Esau / that this is the content and focal point of the work of the shluchim emphasized in the "International Convention of Shluchim",

which,

through this, they hasten and expedite even more the matter of "And these are the generations of Isaac" to the ultimate perfection,

the laughter and delight that will be revealed in the future to come

(as above, sec. 7)

And surely they will add even more in the work of the shlichus,

And especially from the inspiring power at the end of our parshah⁷: "And Yitzchak sent Yaakov"

(And the continuation of the words in Parshas Vayeitzei which begins to be read at Minchah,

as mentioned above, including also coopera-

tion in organizing regional conferences,

in order to continue the activity of the worldwide convention in each and every region according to its needs,

and also from the regional conferences they will print a keepsake booklet

(as discussed above regarding the worldwide convention)

"This is the book of the chronicles of the gathering" of "Chronicles of Yitzchak".

And we should add,

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

is

(not only in the manner of "they are said in the Parsha",

in the Torah,

But also)

in a manner visible openly in the state of the entire world" in our days.

And as an introduction:

There are those who are puzzled about that which is spoken about in the recent period that we are standing at the end of the time of exile,

the footsteps of Moshiach,

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

events that are revealed and publicized!

In the recent period

(Beginning from the most recent years,

and increasing from time to time)

radical upheavals are occurring throughout the world,

from one extreme to the other,

and with G‑d’s kindness,

these upheavals are occurring quietly,

that is,

without wars and bloodshed.

May Heaven protect us,

To the extent that,

that daily life

(in business dealings, etc.)

continues to proceed in the usual manner,

in that the world behaves as usual,

although a radical revolution is taking place in the entire governance of the country,

except that it is an internal revolution,

In the ways of political diplomacy:

60

Sefer HaSichos - 5703

At the very beginning, starting from the country of Russia

(the country from which the Rebbe, our master, teacher, and leader of our generation, came together with his disciples and emissaries)

which,

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

So much so that even for an expression of criticism of the regime, there were punishments of exile to a land of decree

(Siberia, etc.)

- suddenly there occurred,

in the shortest period of time,

a radical change

(by those at the head of the state's leadership)

in the regime of the state,

and it spreads also to other similar countries.

And similarly in the country of China - that in the recent period a revolution is taking place in the internal leadership of the country and also regarding the connection and relationship with the rest of the countries of the world,

And so forth,

And also in the country of India - that in a relatively short period of time the leaders of the government that ruled for a long period were replaced,

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

And even to the "islands of the sea"

which,

there is no need to elaborate and dwell at length,

since these matters are known and publicized.

And the discussion about revolutions in countries that have a vast multitude of people,

That is to say,

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

And to the majority of people in the entire world!

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

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

that have a direct influence on most of the world,

occur quietly and peacefully,

A thing without equal or parallel in the entire history of mankind:

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

disrupted the course of life,

brought destruction and ruin, may G-d spare us.

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

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

trouble shall not arise a second time.

Whereas in our own times,

More extreme revolutions occur,

In most of the world,

And with the kindness of G‑d,

This is without wars,

Without bloodshed,

G‑d forbid,

But rather out of quiet and tranquility.

And one should add,

That revolutions in the world in our times are seen

(not only regarding the conduct of human beings,

but)

also regarding the other creatures in the world,

animal, plant, and inanimate — earthquakes that occurred in the recent period,

within a short time span,

and continue also now in various places in the world

(even in this country)

And with the kindness of G‑d,

the korba- nos were in a small number,

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

And the explanation of the connection of the aforementioned to Bnei Yisrael —

(for ostensibly,

events that occur in the political developments around the world

(without direct connection to Bnei Yisrael\")

are not the concern of Bnei Yisrael,

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

-in several details:

recognition of the greatness of G‑d and giving praise and thanks for His great kindnesses - since,

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

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

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

Emphasized is more the greatness of G-d in miraculous conduct,

as in our case,

that extreme transformations throughout the world occur quietly and peacefully,

a great wonder that is only in the power of the Holy One, blessed be He, the 'Almighty'! And for this we must thank the Holy One, blessed be He, for the greatness of the kindness in this matter,

Parshas Toldos,

4 Kislev

and 6 and

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

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

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

Upheavals in the world are among the signs brought in the Midrashim of Chazal about the period of Ikveta d'Mashicha•,

And when we see great upheavals in our days,

This is an additional sign that we are in the last moments of Ikveta d'Mashicha,

and immediately and at once actually comes Moshiach Tzidkeinu.

And another fundamental point - that applies also, and primarily, from now and onward:

All the events in the world derive from the conduct of Bnei Yisrael - for the verse states explicitly⁸• "He set the borders of the nations according to the number of Bnei Yisrael"••,

That is,

that all the events that take place in the 'borders of the nations',

the seventy nations of the world,

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

And therefore,

When Bnei Yisroel increase in their service

In Torah study and fulfillment of its mitzvos

[These are the service of fulfilling the Torah and mitzvos,

And the service of refining the world,

Including the influence on the nations of the world to observe the Seven Noachide Laws^ this automatically causes

(Without any need for special involvement,

Even not by thought alone)

The existence and standing of the entire world,

Among all seventy nations of the world,

"He set the borders of nations".

And it can be said,

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

which emphasize that this is the period of Ikvasa d'Meshicha — are a result of the work of Yisrael in the recent period,

And in the language of the verse in the weekly Parsha — "Toldos Yitzchok,

Yaakov and Eisav mentioned in the Parsha",

and particularly in connection and relation with the fortieth year,

"And Isaac was forty years old,"

As mentioned above at length.

And this matter is emphasized in the worldwide conference of Shluchim of the fortieth year - as stated above that the Shluchim who assembled from all countries around the world are the representatives of all the countries of the world,

Therefore,

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

And may it be His will - and this is the main thing - that there be an additional increase in the service of the Jewish people,

And consequently,

there will be an additional increase in the improvement of the state of the entire world.

With kindness and compassion,

In the revealed and manifest good,

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

Creator and Leader of the world,

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

The revelation of the sovereignty of the Holy One, blessed be He, over the entire world,

And 'Then I will make the peoples a pure language, etc., to serve Him with one accord,'

And until the earth itself will be in a manner that 'the earth will be filled with knowledge of the L-rd as the waters cover the sea.'

Sefer HaSichos - 5703

From sichos of Parshas Vayeitzei,

11 Kislev 5703

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

and this continues in the following parshiyos

(Vayishlach Yaakov,

Vayeishev Yaakov, etc.²)

Until the end of the book of Genesis

(Parshas Vayechi/ Where one speaks about the end of his life - "And Yaakov lived in the land of Mitzrayim,"

Until about the blessings of Yaakov to his sons and the passing of Yaakov.

In general, the life of Yaakov is divided into three periods - corresponding to the three lands where he lived,

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

In Eretz Yisrael,

"Beis Ani" - where he was born,

and lived together with Yitzchak and Rivkah for a period of 63 years; and afterwards - when he returned there

(not being with Lavan)

and lived there

("And Yaakov settled in the land of his father's sojournings")

not etc.

years*: b)

in

Charan with Lavan the Aramean for twenty years⁵; c)

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

Chazal say that "Whatever happened to the forefathers is a sign for the children,"

"The deeds of the forefathers are a sign for the children"

[And as discussed in several places• the explanation of this,

that the deeds of the forefathers are not merely a sign

(a secondary thing that clarifies and indicates the thing being signified/ but rather like a sign that operates in that manner,

the "deeds of the forefathers" cause and effect that it should be thus with the children]

What is understood from this,

That the three matters in the life of Yaakov,

are a "sign"

(the cause)

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

It will be understood by prefacing a novelty that we find in Yaakov regarding Avraham and Yitzchak

(That from this also emerges a lesson in "Maaseh Avos

(Well - what is)

sign for the sons" from Jacob regarding "deeds of the fathers" from Abraham and Isaac,

as follows)

Chazal say:< "Abraham had Ishmael come from him,

Isaac had Esau come from him",

but not in

Sh"F Zizga,

11th of Kislev

Yaakov was "his bed was complete,"

all his children were righteous".

One must understand: How can one say about the Patriarchs, Avraham and Yitzchak - who were completely righteous,

and "the Patriarchs are the Chariot" - that by them everything was in perfection,

because "went out from him etc."?

And it can be said, the explanation of this,

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

So at the time when she came, he was a child like Yishmael and Esau,

who later went out to a bad culture,

Yishmael "departed" and separated² from Avraham,

and Esau.

"departed" and separated¹² from Yitzchak,

they are completely rejected,

so that no relationship remained between Avraham and Yitzchak with such a matter of the opposite of good,

and therefore it does not disturb the avodah

(of holiness)

from Avraham and Yitzchak.

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

(the concept of Avraham/ do good,

must be the limitation and warning that the chesed should not be drawn into a place that is not fitting,

One must entirely push away - in the manner of "yatzah" and separated - every undesirable matter

(chesed of the other side,

Yishmael)

What can come out of this.

Azrei avir in the avodah of the line of gevurah

(Pachad Yitzchak⁶⁵/ "Surra" - one must completely push away

("Yatza" and separate)

A humble one from gevurah of the other side

(Esav)

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

was "his bed was complete"

(all his children were righteous)

he had no connection with a contrary matter

(that would need to be pushed aside)

and how much more so regarding Jacob himself! - all the days of his life

(in the kal vachomer from "his bed" that is outside of him)

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

in Eretz Yisrael

[all the more so from that which Yitzchak

(from whom "Esau came forth")

never left Eretz Yisrael,

because "You⁵ a perfect burnt offering and the Diaspora is not fitting for you"]

Where is the completeness of Yaakov

(since he had no connection with a thing that "emerged" and separated)

Corresponds with that which Yaakov lived many years in the Diaspora,

in Charan

(the burning anger of the Place")

to Lavan the Aramean,

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

"the nakedness of the land"•׳,

that the deeds of Egypt are corrupt from all the nations"?!

And furthermore: the main service of Yaakov

64 v

Sefer HaSichos - 5750

(about which it is told in the Written Torah)

was

(not in Eretz Yisrael"²,

but)

in Charan - specifically there he established his home

(the majority of them from the tribes)

and in the manner of "his bed was complete" / and that this is the foundation of the people of Israel: and in Egypt - that specifically there were "the years of his sojourn" of Jacob²

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

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

and then is revealed "all the labor of man which his soul labors in his life"² - throughout all the days of Jacob's life,

including when Jacob was in the land of Israel - and that is "He works salvations in the midst of the earth"²,

And where was the sublime revelation of all of Yaakov's service - specifically in Mitzrayim,

"the nakedness of the land,"

where Yaakov

(and his sons)

was in exile under Pharaoh and had to come to him

(until then■ he blessed him for it)

And to such an extent was the descent,

Then: 1)

Jacob had to adjure Joseph: "Please do not bury me in Egypt."

("that the Egyptians not make me into an idol")

2,

The Egyptians

occupied themselves with him

(after his death)

Until "and the physicians embalmed Israel"²,

and during forty days

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

and only after seventy days²⁷ did they take him and bring him to the Land of Israel!!

We will understand it by first explaining why they say that concerning Yaakov, "his bed was complete" despite the fact that his son Reuven disturbed it.

(that he confused his father's bed)

•².

Although the Gemara says² that "Whoever says Reuben sinned is nothing but mistaken,"

But this is only regarding the sin of "the incident with Bilhah""³,

But "sinned by confusing his father's bed"³¹,

until he was punished for it³².

And it can be said: the explanation in this,

Based on the words of the Midrash³³ that Reuben is "firstborn for repentance",

"Said to him the Holy One, blessed be He,

(to Reuben)

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

That is to say, the explanation of this,

Then Reuben opened the path to true repentance"³.

Based on this, it is understood,

That the perfection of Yaakov's "bed whole" is

(Not only in the manner that "all his children are righteous" - righteous from the outset,

And one has no connection to a humble opposite,

But she is)

Includes the perfection that comes through the fact that

Parshas Vayeitzei,

11 Kislev

65ו

There is a giving of place and it is understood that "

(the one who says)

Reuven sinned",

And one warns that "he is merely mistaken",

And moreover: through this comes the completeness of the service of teshuvah

(which completely wipes away the sin)

⁵'

Until that Reuven is the one who opens the path to true teshuvah for all generations.

And moreover: through teshuvah

(of Reuven)

Comes to an even deeper and greater perfection

(in "Mitaso Shleimah")

Like the perfection of the service of the tzaddikim - as Chazal said*: 'In the place where baalei teshuvah stand, the complete tzaddikim cannot stand there,'

until that "they cannot stand there"

(It is not at all within their capability, as explained elsewhere•⁵ that a baal teshuvah has a deeper connection and deveikus,

and a stronger love,

to the Almighty,

than a tzaddik,

And from this it is also understood,

That through Reuven's confession - there became an even greater perfection in Yaakov's 'bed of completeness'.

According to this, the advantage of Yaakov's 'bed of completeness' relative to Avraham and Yitzchak is understandable

(For regarding them it was 'went out from him, etc.')

Y⁸⁶:

Although Avraham and Yitzchak were

(alone)

perfect through that which they

the opposite of good was rejected entirely

(in a manner of departure and separation - Ishmael came from him,

Esau came from him)

shows that the opposite of good itself stands

(in its place)

with strength and is not clarified and changed,

because the holiness of Avraham and Yitzchak did not reach Yishmael and Esav,

They should do teshuvah

(completely)

And be transformed for the good.

And to such an extent,

That although Yishmael was Avraham's firstborn son,

Until Avraham said to the Al-mighty

(when he heard the tidings of Yitzchak's birth)

"O that Yishmael might live before You"⁴⁰

(And therefore he wanted to be mevater on several matters)

- in practice, ultimately became "Yotza

(and separated)

from him, Yishmael",

"Because in Yitzchak your offspring will be called"⁴; and so too with Eisav - although he was the firstborn son of Yitzchak,

and "Yitzchak loved Eisav because game was in his mouth"⁴²

[Yitzchak saw how Eisav is in his root,

and because of this he loved him even as Eisav is down below]

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

("Tzid beFivah"⁴ - actually became "Yatza

(and separated)

from him Esav".

Masha"av Yaakov - "Mitaso Sheleimah",

Because his service had the power to bring about that all his children should be "tzadikim",

including also the power for the service of teshuvah

as it was with Reuben his son

- to clarify and transform evil into holiness

66 ו

Sefer HaSichos - 5703

(not only in the manner of postponement, until intentional sins become for him like merits).

until opening the clarification of Esau

(which, in relation to Isaac, was "Esau came out from him")

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

As it stands, all of Esav is in his place,

must be opened

(not through the blessings of Yitzchak alone,

but)

specifically through Yaakov⁵,

in the aspect of Mah of Tikkun,

which has the power to refine BeN

(Esav)

Yei,

until clarifying and transforming into the world of Tohu,

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

like the soul of Onkelos the convert,

Rabbi Meir etc.⁷,

until - revealing the great lights of Tohu in the great vessels of Tikun,

[And one could say until then the air of Asiyah itself

(as it stands below)

He felt this

(From the perspective of his root above/ And therefore he asked Jacob: "Let me swallow some of this red, red stuff.")

Specifically through Jacob becomes the clarification of Edom

(Esav)

4

Just as "his bed was complete" includes both the perfection of the service of the tzaddikim and the perfection of the service of teshuvah

(Reuven/ So too is also

(וי״ל אז דאס נעמט זיך פון דעם וואם אזוי איז געווען)

די שלימות העבודה פון יעקב עצמו:

נוסף אויף דעם וואם בא יעקב׳ן איז געווען די עבודה אין ארץ ישראל,

"ארץ"

ע״ש שרצתה לעשות רצון קונהי׳,

"ישראל" מלשון שרית עם אלקים ואנשים ותוכל⁵⁰ - וואם דאם באדייט עבודת הצדיקים,

די עבודה אין מקום הקדושה -איז ביי אים אויך געווען די עבודה אין חוץ לארץ,

חוץ פון "רצתה לעשות רצון קונה",

Which in general means the service of teshuvah.

Accordingly, it is understandable that the service of Yaakov in the diaspora – in Charan and in Egypt – is a part of the perfection

(days of)

Yaakov,

Because through this one comes to the perfection

(Yaakov came)

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

(besides the desire to do the will of his Master / in Charan,

wrath of the Omnipresent,

And in Egypt [is] from the word 'straits' and 'boundaries',

until 'the nakedness of the land'.

And on the contrary: specifically through divine service in the diaspora comes the true perfection

(even more than through divine service in the Land of Israel itself)

of repentance

(that where baalei teshuvah stand, even complete tzaddikim cannot stand)

- and therefore his main divine service

(in building his house)

was in Charan and "the choicest of his years" until the perfection of his service

(at the time of his passing)

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

(from the term concealment and obscurity/ on the contrary - one should be found there,

and regardless of all the trials in "Charan" and in "Egypt",

one should overcome and stand strong,

until one is

(not entirely pushing away,

rather)

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

through

Shas Vayeitzei,

11 Kislev

the service of repentance.

such that one nullifies the possibilities even the initial thought of a test and of the opposite of good.

As this was by our forefather Jacob,

That being a complete tzadik,

He also had the virtue\" of teshuvah\"

[As an example for the tzadikim who return in repentance in the future to come]

⁵⁵ Through his service of clarification and transformation of his sheep's heart in Charan,

Until the clarification and transformation of Laban himself\"

[And afterwards, he clarified Esav's? Or afterwards also - the clarification of Egypt,

Until that also in the place where there was a concern that \"the Egyptians will make me an idolater,\"

Yaakov effected

(even after his death)

that they should elevate him from there to Eretz Yisrael.

According to the Haga"h, one must understand that-

On the other hand: Since through the work in Egypt came the completeness of the work of teshuvah,

why were most of Yaakov's days in Eretz Yisrael

(not outside the land)

Z Ohir: What is the explanation that at Yaakov,

in the land of Canaan itself,

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

And the explanation in this: the perfection of the service of Yaakov

("Mitaso Sheleimah")

includes all levels and perfections in service

(as follows in sec. 6)

What in general present themselves in three - tzaddik,

beinoni and rasha

(and in the aforementioned•⁵ "I created tzaddikim, I created resha'im")

-as explained at length in Tanya.

And there is in this what is not in this:

The virtue of a tzaddik - an inherently upright person,

Consists in this - what is in his world only good,

He is from the outset connected only with holiness,

And there is absolutely no place for hyper haTov

(He is a hater of evil with utmost hatred)

The quality of a Beinoni* - which "is the trait of every person, and after every person will draw¹" - consists in this - that with him there is a constant war between the good inclination and the evil inclination,

And David his

(the Beinoni)

avodah is that the good inclination conquers in the war,

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

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

It is only that which can fall upon him

68 ו

Sefer HaSichos - 5703

A sinful thought,

But he immediately pushes it away with both hands and diverts his mind as soon as he remembers that it is a bad thought⁹⁹,

The advantage that comes through the descent of a wicked person

(who has transgressed a sin)

is - the service of repentance,

which transforms willful sins into merits,

and through this he reaches a place where even complete tzaddikim cannot stand.

And one could say,

that the ability to perform these three modes of service is derived from Yaakov,

for in him were the prototypes of these three matters - his service in Eretz Yisrael,

in Charan and in Mitzrayim:

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

Eretz, an acronym for 'she'ratztah la'asot ratzon Koneh' (she desired to do the will of her Master).

The service in the diaspora

(outside of 'she'ratztah la'asot ratzon Koneh')

in Charan,

the burning anger of the Omnipresent

(the refinement of Lavan's flock)

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

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

Egypt,

“the nakedness of the land,”

and the corrupt among the nations — is comparable to the service of the Baal Teshuvah,

who finds himself in a place that is not only “outside” of “desiring to fulfill the will of his Master,”

but rather can there even be a thought to use a holy thing contrary to belief in G‑d

(idolatry)

: and also this he clarifies and transforms,

and elevates into holiness

(Eretz Yisrael)

But one must have an explanation: how is it that in Yaakov - a person - there should be all three modes of service,

which

are seemingly very distinct services,

From one extreme to the other?

And it can be explained that the explanation in this: According to the above, it seemingly comes out,

That in the completeness of Yaakov's service there are three distinct periods and levels: the service in holiness - in Eretz Yisrael,

the service in refining the world - in the diaspora,

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

that when Yaakov

(as one and the same person)

was a single completeness,

Which consists of and is made up of details

(Avodas Hatzaddik,

beinoni and teshuvah)

And likewise the completeness of Yaakov himself - is one and only completeness.

And superficially: how can one say,

that the service of the tzaddikim,

the service of the beinoni and the service of teshuvah is one completeness?

And one can say this explanation is this:

The true perfection of Avodah is not,

That there are separate lines in his Avodah

(as this is at the beginning of the Avodah)

But one single perfection,

which expresses itself in this,

that he includes all virtues together,

So that regardless of his station and situation

(whether he is in Eretz Yisrael or in Chutz LaAretz,

in Charan or in Egypt)

He stands in ultimate control⁶⁵: in Eretz Yisrael - the perfection of the service of holiness,

and in Chutz La-

Shabbos Parshas Vayeishev,

11 Kislev

Aretz - the perfection of the service of refining the lower,

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

And in Mitzrayim - the perfection of the service of Teshuvah.

That is to say,

that what was by Yaakov were different periods in his life

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

(Eretz Yisrael,

until.

Mitzrayim/ expresses his true perfection,

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

whether the service of the tzadik,

whether the service of the beinoni,

whether the service of teshuvah.

And the service of all three levels together [is] one perfection

(one "tzibbur",

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

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

"Because of the two camps: of outside the land that came with him until here, and of Eretz Yisrael that came toward him"⁷* - the connection between the service of the tzaddikim

(Eretz Yisrael)

and the service of clarification,

including the service of repentance

(outside the land/ so that they become one thing with one name - "Machanayim",

which includes all the "camps"

(From Jews/ about "the gatherer of all camps""*,

All levels in the service of G‑d.

Chovot HaLevavot and Torah Ohr, r*of Toldot.

Likutei Torah and Va'etchanan, Hei,

A-B.

Likutei Sichot, vol. 15, p. 197)

And likewise it can be said regarding the service of Yaakov in clarifying the evil of the cities,

that is not in a way that is grasped there

(that is, he is a baal teshuvah,

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

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

but from the perfection of his service,

that in every place and generation, there is a revelation of the sovereignty.

According to the above it is understandable,

That just as in the "deeds of the fathers" of Jacob there is a novelty regarding the "deeds of the fathers" of Abraham and Isaac,

So too this applies to the "sign to children" that comes from it*: from Abraham and Isaac there is a "sign to children" regarding a part of the service of a Jew,

Mainly - in the part of holiness,

And how to reject evil

(emerged from it)

But not so from the completeness of Jacob's service

(In Eretz Yisrael,

Charan and Mitzrayim, they had the "sign" and power over all parts and levels in the service of Yidden,

in every situation and state that may be,

and in all details of every Yid and all Yidden,

which all originate from "his bed was complete"

(the sons of Yaakov, and as explained in Iggeret HaKodesh" that the soul of Yaakov includes all the souls of Israel.

And furthermore: in addition to this that from Yaakov is drawn the power for all levels in the service of Hashem,

one receives from him also the power that in every Yid there should be the perfection of the service in all lines,

One perfection which is drawn down and expresses itself in all details and sub-details:

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

tzaddik, beinoni, and baal teshuvah — in each particular individual there exist all three levels,

and in all levels he receives power from Yaakov to accomplish this in completeness:

Beginning with how this is in the general aspect of the soul: "The soul You have given me is pure"⁷¹ —

70v

Sefer HaSichos — 5750

On the level of tzaddik

(טהורה בשרשה בעולם ה־ אצילות^ אוז דערנאך איז זי יורד למטה - "אתה בראת אתה יצרת אתה נפחת בי",

ביז אין עוה״ז התחתון וואו זי דארף אנקומען צו שמירה"

(צוליב די ענינים איו וועלט)

- "ואתה משמרה בקרבי",

ובזה גופא - ניט נאר אין "חרן",

חרון אף של מקום,

נאר נאך נידעריקער - אין תחתון שאין תחתון למטה ממנו,

אין די

(Mitzrayim from the word)

boundaries and limitations of the world,

where there must be a guard even from matters of idolatry,

that is completely foreign to him.

So too in the private service of a Jew below: in every Jew,

men, women, and children,

there are matters of holiness that he wants to have alone

(from the nature of holiness)

Until he runs after it in the manner of 'desired to do the will of the Owner' - the level of the tzaddik

(Eretz Yisrael)

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

But he strengthens himself and is victorious

(Charan)

- the level of the beinoni,

attribute of every person: and other matters in which the test is very strong

(a humble one from idol worship, etc.)

until he can sometimes fail, G‑d forbid,

but afterward he does teshuvah

(Egypt)

For example — with a small child: In the child there is a situation where he wants to have good things; sometimes he is prevented from

him having a damaging object

(Because it seems to him that this is beautiful and tasty/ and he needs to come to [the realization] that his parents and educators should stop him from doing it: Sometimes he may fail, G‑d forbid,

And also in this world there is the lesson that one must not, G‑d forbid, despair of him,

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

And in particular, concerning several children in our generation who are infants captured among the gentiles - there must be a special effort,

with self-sacrifice within self-sacrifice,

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

as has been discussed many times.

And in more detail, one must say:

So in order for there to be completeness of the service, one must include from the three

(tzadik,

benoni and baal teshuvah)

in detail containing a taste of all three levels:

A baal teshuvah does not become at all with one leap a complete tzadik and above that,

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

he becomes at first like a benoni,

who still has a struggle but according to his current state, "he has not transgressed a sin from his days and will never transgress,"

And then he becomes like a tzaddik and then like a complete tzaddik,

That he "killed" the yetzer hara

(through fasting and the like)

And he no longer has the temptation,

Until he transforms the yetzer hara"

And he completely nullifies the possibilities and thoughts of a sin.

As the Rambam rules" that through teshuvah is

Shabbos Parshas Vayeitzei,

11 Kislev

"May the Knower of all mysteries bear witness that he will never return to this sin again"⁷.

A Beinoni has matters in which he has worked himself so that in them there should be from the outset only a will for good and holiness

(from the side of his G-dly soul)

and in this he no longer needs to have any war⁷,

like a tzaddik; and the matters where he does have a war — there are such matters in which the war is very strong,

Until he is called a "complete rasha",

And this is included in "I created the wicked"¹

"And not that they are actually wicked G-d forbid, but that the deeds of the wicked come to them in their thought and meditation alone, and they will constantly battle to divert their mind from them etc."².

By a tzaddik - "There is no tzaddik on earth who does good and does not sin"³

Even a completely righteous tzaddik - there are subtly the three levels,

From the perspective of the tests of the place where

He finds himself.

Additionally, even a completely righteous tzaddik must have the aspect of teshuvah.

(and the spirit returns to God"")

righteous through repentance,

And what in this is particularly the air here on the level of the Beinoni - without work and effort to reach the level of "the spirit returns to God who gave it."

Regarding this, in the daily life of a Jew, there are three levels: When he finds himself in the synagogue and study hall and is engaged in Torah study and fulfillment of mitzvos,

And there he is entirely in holy matters; when he occupies himself with mundane matters - business and the like,

And there are various trials: In this itself - the trials can sometimes be very strong,

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

and among them - idol worshipers

(because of their fathers' custom",

or even fanatical about this"/ until it can happen that the money that the Jew earns from this non-Jew,

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

And so on in more general terms - in the totality of the service of Israel throughout the generations, there are three levels: when Jews were in Eretz Yisrael,

at the time when the Beis HaMikdash was standing

[and particularly the air when one is in Chutz La'Aretz - through the service of 'Medad Eretz Yisrael'⁷]

: The service in the time of exile in the Diaspora

Sefer HaSichos - 5703

to the Land,

and in particular in this last exile, most Jews are found in the Diaspora,

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

and like the example of Mitzrayim,

"the nakedness of the land."

And in all these levels and types of service, we receive strength from our patriarch Yaakov — the deeds of the patriarchs are a sign for the children — that we should perform them with utmost perfection,

until in a manner,

that all these levels are not separate aspects of service,

but rather all are part of one service,

one perfection,

so that wherever a Jew finds himself,

and in whatever situation and condition,

he conducts himself with utmost mastery in that level: perfection in his service in matters of holiness,

in fulfillment of Torah and mitzvos,

Wholeness in his war with the evil inclination,

and wholeness in enduring even the most difficult trials,

until clarifying and transforming the lowest things,

Including also — that despite being in exile,

among the seventy nations,

and especially in this last exile — the Edom exile

(Esau)

And we have to do with them,

until we must reach them,

in matters of commerce, and the like,

including, as mentioned — such gentiles that have a connection with idol worship — we receive the strength of our father Jacob

[For "Jacob went out from Beersheba and went" hints at the totality of the exile...,

and the departure from there to the Land of Israel hints at the redemption — not only are we not affected by it and we stand firm in all trials,

we even influence the nations,

so that they should have faith in G‑d,

and fulfill the Seven Noahide Commandments•,

and through this, the refinement of Edom and of all the nations.

and in particular in the very last generations,

when it has become even easier to influence the nations regarding their Seven Commandments,

and it becomes easier to refine them.

and in particular most recently - through the great revolutions for good that are occurring throughout the world,

out of rest and peace

(as discussed previously at length)

And one can say of the reasons for this,

Because, after the multitude of work throughout all the generations,

Already "Esav"

(Edom)

and the rest of the nations have almost become clarified,

And we only need to finish the very small vessels of the making of a dwelling place in the lower worlds.

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

So everything is prepared,

It only needs to be "stand ready all of you",

Only to finish "fastening the buttons",

Then immediately the redemption comes.

In all this, it is further enhanced by the fact that the Torah portions,

and starting from Parshas Vayeitzei,

are always read in the month of Kislev,

The month of Geula (Redemption),

And in close proximity to Yud Kislev,

the holiday of the Geula of the Mitteler Rebbe

(In this year - Yud Kislev was Erev Shabbos,

so that the "eating on Shabbos" is from the "preparation on Erev Shabbos"⁹)

The Geula of the Mitteler Rebbe - which was a complete Geula

Parshas Vayeitzei,

11 Kislev

73 and

The matter of Chassidus - simply consists of the- ,

that not looking at on and why he was previously in a prison among the nations,

exile within exile,

they have

(the gentiles)

afterward themselves recognized that one must free him and actually freed him.

That the Geulah - just like the other Geulas of our Rebbeim Nesi'einu,

beginning from the Alter Rebbe,

and then from the Tzemach Tzedek until from K'K Muv"ch Admo"r Nasi Doreinu on 12-13 Tammuz - is even more adding in the clarification of the nations,

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

And to such an extent,

that when the Geulah of the Tzemach Tzedek came,

is not only that that government freed him from the imprisonment

(due to his public activism, particularly in connection with Chinuch of the sons and daughters of Israel)

But they also gave him the title "a distinguished citizen for his generations"*•? such that it is continued with all his family members forever!

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

which generally consist of the three aforementioned matters: a redemption in his holy service in Torah study and fulfillment of mitzvos - that he should be liberated from all limitations in this,

and that he should add in this in the manner of 'they go from strength to strength',

until in a manner that is incomparably greater,

so that in comparison to this, his previous service is considered like a 'confinement'

(limitation)

Similarly, a redemption in his war service in this world; and a redemption from the more difficult trials of "Mitzrayim."

Therefore, it is worthwhile to associate the holiday of redemption of the Tenth of Kislev,

with an increase — beyond measure — in Torah study and fulfillment of mitzvos,

and particularly by — making a farbrengen in every place,

where good resolutions are accepted in all matters of service,

including and especially — the matters of the Baal HaGeulah — the dissemination of Torah and Judaism,

and the spreading of the wellsprings outward.

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

(that from this Shabbat Mevar'chim all the days of the coming week)

And especially on the 14th and 15th of Kislev - the moon is at its full extent from all matters of Kislev.

And especially - in the appropriate preparations to celebrate the holiday of the redemption of the Old Rebbe on the 19th of Kislev,

And afterwards - during the days of Chanukah.

And since all redemptions are connected to each other,

should the good resolutions in all these matters - immediately bring the main redemption - the true and complete redemption,

immediately and right away,

and then one receives the answer from "Esau" on the "And Jacob sent angels to Esau his brother"** ,

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

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

” - because after the abundance of service throughout all the generations since

174 Sefer HaSichos - 5750

simultaneously,

including in influencing the nations of the world to fulfill their seven commandments,

are the nations of the world at the conclusion of the clarification until they have already been clarified - and therefore they receive the answer from Esau,

that even he,

according to his level,

is ready to go to the redemption,

and the prophecy is fulfilled

"And the kingdom will be the Lord's"",

"For then I will turn to the nations a pure language, that all may call upon the name of the Lord, to serve Him with one accord"".

Amen,

So may it be His will.

Shabbos Parshas Vayishlach,

Erev Yud-Tes Kislev

75 and