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

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

(This is indeed the name of the entire portion)

And especially in our case,

that the name of the portion - "Vayigash" - is also the very first word of the portion,

the beginning of the portion,

which itself includes and "leads" all the matters of the portion.

(For example, like the head of a man, which includes and leads all the limbs of the body,

and similarly a head in time

(Rosh Hashanah and the like)

which leads all this time

(the days of the year)

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

Joseph's conversation with his brothers,

Then Jacob and his household's descent and settlement in Egypt⁵.

Although the events are a result of "Vayigash

(unto him Yehudah" and Yehudah's speech to Yosef)

- is

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

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

And "Vayigash" itself is a

result of previous occurrences -is]

Understanding

(of the utmost precision in all matters of Torah,

including - the names of the Sedras")

that the connection of "Vayigash" with the continuation of the Sedra is not only in that it led to what follows,

but

(also)

then

(the word)

"Vayigash" itself

(the name of the entire series)

expresses the content of the entire series.

And at first glance, the aforementioned events in the continuation of the series

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

No connection to the content of "Vayigash",

which means: coming together,

And all the more so the end of the parshah⁷ where it speaks about the years of famine and the purchase of Egypt by Pharaoh,

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

which seemingly does not follow

(even not as a side result)

to "Vayigash",

and to the events of Yaakov and his sons throughout the series.

It will be understood by first explaining the content of "Vayigash" - according to what is explained in various sources - about the connection between the Torah portion and the Haftarah,

As is known, the Haftarot are "from the subject of the portion":

Parshas Vayigash,

9 Teves

The content of "Vayigash" - the approach of Yehuda to Yosef - is not merely an "approach" of two individuals per se

(Yehuda and Yosef) but as our Sages say that about Yehuda's approach to Yosef it says "Behold, the kings assembled; here Yehuda and Yosef, because both are kings",

And the content of the approach is - "The place of the world in the world to unite this with that so that all become one."

and they unite this with this⁴.

What the content of the parshah is brought out at length and in detail in the haftarah⁵.

[As known, that the haftarah is from the word 'conclusion'

(as in 'Ein maftirin achar haPesach afikoman'⁵)

⁷ - the conclusion and completion of the revelation⁹ of the parshah]

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

Thus said the Lord G d: Behold I am taking the

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

And the nations shall know that I am the Lord.

Accordingly, it is understood that "Vayigash" means the most general aspect in serving G d,

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

as it will be revealed and complete in the future redemption

("the purpose and completeness of the creation of this world"¹)

- "And they shall be one etc., and My servant David etc., and one shepherd shall be over them all etc., and the nations shall know that I am the Lord."

(As brought out explicitly in the haftorah - the conclusion and perfection of the sedrah)

"Vayigash" brings out the "great principle in the Torah" of "You shall love your neighbor as yourself,"

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

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

"the tribes of Israel his companions"⁵

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

Sefer HaSichos - Rosh Chodesh Teves 5750

And "Vayigash" means a unity that emerges openly and in actual deed,

in the physicality of the world - the drawing near

("Vayigash")

In the tithe! In the deed of Yehudah to Yosef

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

- and this is a principle and perfection in

(the mitzvah of)

love and unity of Israel,

And in the unity of the entire world,

When this comes out in maaser! in actuality,

As follows.

The explanation in this,

And as an introduction: the Alter Rebbe inserted into his Siddur"²

(before "Mah Tovu")

Then, "It is proper to say before prayer: I accept upon myself the positive commandment of loving your neighbor as yourself."

One must understand the reason why it must be specifically with verbal speech!

("to say")

And it is not enough to accept the commandment through thought and intention² in my heart.

[And even if one would say,

that through speech others can hear him - it is

at the time when one stands before prayer,

Seeing prayer is between the one praying and the Almighty,

Must first of all be 'adorn yourself' - he should accept upon himself the mitzvah of 've'ahavta']

And in particular, since by saying it in speech it can confuse the concentration and intention of the person,

because he must devote himself to pronouncing it with letters in speech

(and especially that 'lomar' implies,

that another can hear it)

and take into account the conditions of place and time.

Nevertheless, the Alter Rebbe writes in his Siddur that "correct ?say etc.,"

and in a Siddur that is equal for every soul,

that every Jew,

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

should specifically say it aloud!

And one could say the explanation in this:

From the aspect of the souls of Jews, they are from the outset - and always - united one with the other,

"All of them are compatible, and there is one father to all of them, and therefore all Israel are called actual brothers from the aspect of the root of their soul in the one G-d."

It is only that "the bodies are divided"¹⁶ - when the soul comes down and clothes itself in a physical body, there are differences between one Jew and another.

And especially in the time of exile when Jews

Shin Heh and my,

9 Tevet

5 and 2

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

[And also then they are essentially and in a state of

(from the perspective of their souls)

one thing,

And moreover: the true will of a Jew - to fulfill the will of G‑d

(according to the ruling of the Rambam‑n)

including the mitzvah of "You shall love your fellow as yourself"; and "Even at the time of sin, the soul was

(the soul)

In truth with Him, blessed be He*•]

air

(air)

In this consists the mitzvah of "You shall love your fellow as yourself,"

that even though Jews are separated from each other

(because of their bodies)

One should love the other "kamocha"⁷י•

(by revealing from potential to actual the unity)

Accordingly, it is understood that the main and complete expression of Ahavas Yisrael is when it is

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

also)

a speech

(in the air of the world)

- The bending of the valve is a divine act

(Zuta)

until in a great deed,

in actual practice,

through the limbs of the body - the letters of speech that the soul speaks through the five openings of the mouth,

until in action in actuality through the hands

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

According to this, the novelty of "Vayigash" is understandable - the drawing near

(physical)

of a Jew's body)

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

that this emerges

(in addition to thought and speech,

also)

Openly, to fleshly eyes, there is no actual action,

a physical action

(Vayigash)

There is no physical world.

And as is known, the greatness of the advantage of a farbrengen - of Jews who gather together - "One approaches the other" - until that this accomplishes more than the angel Michael

(like a note that descended from heaven, handed down through the old Rebbe¹⁸*)

Similarly, it is also understood regarding the unity

("Vayigash")

What is also done in the world

(as it will be in perfection in the future)

That although in their innermost and essence

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

all creations are connected with Hashem Echod,

the intention is,

Then, also, when the creations are found below,

and are separated from each other,

they should be unified,

so that even in their state, it should be heard in them that they derive from Hashem, the One,

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

bring forth the honor of Hashem.

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

Revealed unity

(even in physicality)

In place of division - the unity of Jews

(all tribes)

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

(as follows, sec. 7)

And the explanation in this - beginning from this

Sefer HaSichos - Hei •Tash Nin

Content of the discourse Judah to Joseph: "Va'as" is in addition to a preparation that Judah should speak with Joseph to free Benjamin,

is in this

("Vayigash")

itself consisted of the discourse to him⁴ — that the unity among all the tribes should open up

(and in general - the unity of Judah and Joseph)

after they had been separated for a long time

(and especially from the time of the sale of Yosef until now)

as it became evident in practice -,

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

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

until it will be in completeness and revealed in the future to come,

as explained in the Haftorah - the unity of the kingdom of Yehuda and the kingdom of Yosef

(and all the tribes)

- "And they shall be for one another etc."

Based on this, we must explain Rashi at the beginning of our Torah portion:

At the beginning of the Torah portion, Rashi quotes the words "Vayigash eilav."

"Speak in the ears of my master",

And he explains: "May my words enter your ears."

And superficially, an explanation is needed: a)

"May my words enter your ears" is superficially only an explanation of the words "Speak in the ears of my master" — why does Rashi also quote the words "Vayigash eilav"? b)

Furthermore: according to Rashi that this means "let my words enter your ears" - this has no connection to "And Yehudah approached him"

(at the beginning of the matter)

And on the contrary - this

belongs entirely at the conclusion of the matter,

after the conclusion of his speech⁴⁶: "let my words enter your ears"

(so that the words should affect Yosef)

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

And concludes his speech,

And Joseph listens to hear the speech,

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

So that Joseph should hear the words,

And this should into him

(enter)

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

The explanation in this is: If "and do" would have been only a preparation to the words of Judah to Joseph - then it would have been appropriate to say,

Thus in this there are several stages: first there must be submission to Him,

Then speech

(after preparation and contemplation on this)

and until its end,

then hearing and listening,

And only then - "let my words enter your ears" and they should accomplish their effect: but since the purpose of the speech itself and of the entire matter - is "and do"

(the unity between Yehuda and Yosef)

is "יכנסו דברי ב־ אזניך"

(not an independent matter,

but)

a matter and perfection in the unity of "and he made",

that the submission and approach is to such an extent,

that "יכנסו דברי באזניך" - that takes the listener entirely through and through,

in an inwardness

(the words enter the heart)

until then he acts in his actual deed and conduct,

as it was afterward in actuality - "and not

Shabbos Parshas Vayigash,

9 Teves

Joseph could not restrain himself etc. when Joseph made himself known to his brothers."

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

(The descent and settlement of Jacob and his sons in Egypt, etc.)

"Vayigash" - the approach and unification of Judah and Joseph - reveals and signifies

(also and mainly)

the unity in the world,

the world of division,

"the drawing near of the world to the world, to unite one with the other, to become all one.

and they are interlocked one with the other"

(as above/ supernal world and lower world²⁴; when there becomes unity among Jews

(and for whose sake the world was created⁴⁹)

-becomes opened up unity in the entire world,

as it will be in the future,

since when "And they shall be one etc. and I will make them one nation etc. and one king shall be to all of them etc.,"

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

(And at the end of the Haftarah/ "And Hashem shall be King over all the earth; on that day Hashem will be One and His name One""⁵,

"And the kingdom will be the Lord's"⁵¹,

"For then I will make the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent"⁵²,

And Mashiach will be the Nasi of the entire world - "And My servant David shall be their prince forever"

(including the world in the literal sense of place)

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

for Mitzrayim was the

lowest place in the world

("the nakedness of the land"⁵⁵,

the corrupted among the nations⁵⁴)

to a place of idol worship,

which said "The Nile is mine, and I made it"

(as follows in sec. 8)

and Jacob and his sons settled there in order to

(Begin and -)

accomplish the clarification of Egypt⁵⁵

(where there were many holy sparks⁵⁵)

and there reveal His unity, blessed be He - for the perfection of the revelation of unity is specifically when it comes to light also in the place of division

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

as is known in the teachings of Chassidus)

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

And he commanded Yosef:⁵⁷ "The land of Mitzrayim is before you; settle your father and your brothers in the best of the land, etc."

"And He gave"⁵ them a possession in the land of Mitzrayim, in the best of the land, etc., and Yosef sustained his father and his brothers, etc.

Until

(as the conclusion of the parshah)

- "And Yisrael settled in the land of Mitzrayim, etc., and they took hold of it, and they were fruitful and multiplied exceedingly" - they began the refinement of Mitzrayim,

until "exceedingly"

(with all your might⁵)

There reveal His unity, may He be blessed.

Year of the Sichos - 5703

And that is the content of "Rigash" - the unity of the lower world with the upper world.

And one could say that the power for this came from "Vayigash" Yehudah to Yosef-

(The unity between them - Yehudah)

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

And as it is written⁶ "And he sent Yehudah before him to Yosef to prepare the way before him in Goshen" "to establish for him a house of study from which instruction would go forth,"

Specifically, Yehudah opened the way to make Egypt into a place of Torah.

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

until he lived there the best of her years⁶,

because he

(and the tribes)

studied there — in Egypt — Torah.

(In the teaching of the Alter Rebbe"^ what this brought out the advantage of light from darkness

("From⁶⁵ the straits I called upon G-d; He answered me with expansiveness, G-d")

One must also understand the connection of "Vayigash" with the end of the parshah,

where it speaks about the acquisition of Egypt for Pharaoh by Yosef,

and "only the land of the priests he did not acquire, for the priests had a portion from Pharaoh etc." - seemingly, what connection does this have with "Vayigash".

And on the contrary - this is © exactly opposite to

The content of "Vayigash": The phrase "the land of the priests he did not buy" - proves that the "priests"

(priests⁶⁶)

in Egypt,

actual idol worshippers

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

as it is in this time⁶]

had a strong power and control in Egypt,

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

(Until the verse repeats itself a second time"⁶/ and moreover: even Joseph considered himself with this!

What this

(idolatry)

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

And especially since the idolatry of Egypt was not only in the manner of "they call me the god of gods"⁶,

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

(Therefore, the first plague was the plague of blood — "He struck their gods"⁴⁴)

One will understand it by first presenting the explanation of why the avodah of "Vayigash"

(Achdus)

has manifested specifically through Yehudah:

Yehudah

(from the term "הפעם אודה את ה׳"")

demonstrates the avodah of self-nullification and gratitude,

the avodah of mesirus nefesh.

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

Then Yehuda was null and subsidiary to Yosef

(and had to reach to him / dripping on this what his

Parshas VaYeishev,

9th of Teves

The submission consisted of giving over his life for Binyamin.

And as explained in many places, the matter in spirituality,

that Yosef is the level of the influencer and Yehuda is the level of the recipient which must receive

(in this time)

His influence from the mashpia.

And in avodah*⁴⁵: Yosef is Talmud,

And Yehuda is maaseh,

And in this time, Talmud is great,

"Great is Talmud that leads to maaseh."

And therefore, "Vayigash eilav Yehuda",

being below him,

in order to receive from Yosef.

But specifically through nullification

(Yehudah)

is brought to completion the full matter of unity

(Vayigash)

nullification of the body to the soul

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

: and therefore the nullification of Yehudah

(servants of G-d in their bodies⁴⁷)

To Yosef

(servants of G-d in their souls⁴⁸)

brought the unity

("Vayigash")

between them.

And the ultimate nullification provides the power to reveal His oneness in the world in perfection,

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

Until this gave the power to also break and nullify the idol worship in Egypt

(the opposite of unity as the purpose)

But not so through the level of Yosef per se

(revelation of G-dliness from above downwards / it does not break this entirely,

Rather it chooses a place that "the land of the priests he did not buy".

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

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

Even idolatry, as it were,

There is Torah and holiness,

Only after many contractions and partitions and chain-like descents etc. does it become descended downward downward,

Until into idolatry, as it were, Heaven forbid]

: From the level of Talmud

(Torah)

Alone - it is possible that it will effect in total nullification,

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

Until a matter of "Mine is the river and I made myself" in the finest of details - even though the Jew learns and understands Torah,

And he becomes united with it thereby,

Until the Torah is called by his name⁸,

And therefore "a rav who forgoes his honor, his honor is forgiven" because the Torah is "his"⁵⁰.

But from the level of deed

(from the language of 'nefilah' [fall])

- he is at the ultimate level of nullification and self-sacrifice,

Because he does not at all perceive his own virtues and matters,

Increase the acceptance of the yoke to fulfill the deed.

“*

And through "Vayigash eilav Yehuda" he gave the power of ultimate self-nullification upon Yosef

(Talmud)

" - that the study of Torah should be for its own sake,

with self-sacrifice",

The eulogy of the talk - Ha'Chashag

Not for the sake of anything.

(Even not Olam HaBa / explain service out of love - "that his soul should be bound up in the love of Hashem and thus be immersed in it constantly"

(as explained in the Rambam, end and seal of the important laws⁸⁴)

And so it can be said that therefore "and he sent Yehudah before him to Yosef, to show the way before him to Goshen": specifically, the self-nullification of Yehudah has the power to make Egypt a place of Torah,

and ultimately to nullify also the idolatry of Egypt in Egypt,

there to reveal His unity, blessed be He,

"and the nations will know that I am Hashem"

(as it stands in the haftarah)

And therefore Yehudah will be elevated l'asid lavo,

even higher than Yosef,

because then his superiority will be revealed

(a great deed)

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

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

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

2 in the Mishnah.

Rambam, Laws of Theft and Lost Property, chapter 11, law 13.

Shulchan Aruch, Choshen Mishpat, section 243, subsection 1)

that returning a lost object

(in spiritual work)

is through self-sacrifice,

as understood from the explanation in Chassidus

(Likkutei Torah, Pinchas, p. 76,

top of p. 72.)

(And in many places)

In the words of our Sages, of blessed memory

(Chagigah 4,

p. 271 [or 4a])

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

[which means] loses the aspect of Mah [the level of humility/self-nullification]

(his G‑dly soul)

that are given to him from above,

and the correction for this

(returning the lost object)

is through self‑sacrifice (mesirat nefesh)

(surrendering the level of Mah in his soul)

And to mention from Likkutei Torah there,

that the preservation of the divine spark

(in the aspect of Mah)

that it should not be lost, etc.

is done through the study of Torah.

forever.

and then will be the splendor of unity of both virtues - the virtue of Yehudah and the virtue of Yosef

(and not that Yosef will be nullified)

- "and they shall be as one",

Because through the revelation of Yehudah's virtue,

the virtue of self-nullification,

and when it is taken from the essence of the soul - there is perfection of the unity of all levels⁸⁸.

The lesson from this in avodas ha'adam:

The avodah of "Vayigash" in Mitzrayim - the unity of Yisroel

(the tribes)

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

(Maaseh Avos Siman Lebanim⁸⁷)

within the boundaries and limitations of the world,

and particularly in exile,

that all exiles are named after Mitzrayim

(because they are distressing to Israel)

⁸⁸ -

And during the time of exile,

when Jews are "scattered and dispersed among the nations" — they need to unite

("Vayigash"/ and also bring about "Vayigash" in the world — through clarification of the world,

until — the lowest level,

and there reveal the Alef of the Alufo Shel Olam (Master of the Universe),

H⁵⁸ (Hashem) is One.

And through the fact that there is this "Vayigash" — beginning from the unity among Jews

(and through this — the drawing down of His unity into the world,

Insert the Aleph into exile,

"Golah"⁸⁸)

is that it nullifies the cause of the exile

(senseless hatred and division of hearts"⁶⁰)

and when the cause is nullified, automatically nullified is the

Parshas Vayigash,

9th of Teves

and

Surrounds and with comes the redemption

(exile together with the Alef of Alufo shel Olam)

- "I take the Children of Israel from among the nations where they went, and I will gather them from around etc., and I will make them into one nation etc., and one king will be for them all etc., and David My servant will be their prince forever etc."/ and so it is also carried out in the world - "And the nations will know that I am Hashem,"

as it states in the Haftorah of Parshas Vayigash -

(which brings out)

the completion and perfection of the content of the Sidrah.

[And it can be said the reason why the matter

(understood from Parshat Vayigash - unity in place of division)

stands openly specifically in the Haftarah - because the institution of the Haftarah came through the darkness of exile: "Once they decreed persecution on Israel that they should not read from the Torah, and they read from the Prophets about the matter of the Parsha etc., and afterward when the decree was annulled and they returned to reading from the Torah, they instituted that one should read from the Prophet etc."; d.

So the reading of the Haftarah is an open expression of the advantage of the light that emerges through the darkness of exile.

Therefore, in the Haftarah stands openly the purpose of exile - the matter of "Vayigash"

(unity)

in the future Redemption]

And based on this, the continuation of: Parshas Vayigash,

its Haftorah,

Parshas Vayechi and then the book

(and Parshas)

Shemos: the completeness of the avodah of 'Vayigash' during the time of exile - is revealed in the 'Haftorah',

in the 'Haftorah'

(conclusion)

From this exile - that it becomes "And they shall be one etc., and My servant David shall be their prince forever,"

And,

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

It becomes revealed immediately at first "And Jacob lived in the land

of Egypt",

That even in the last moments of exile, every Jew receives

(for Jacob refers to every Jew²)

true life,

In a manner that it pervades his entire existence

(also his

("Yaakov" from the word)

heel of the foot²/

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

Eternal life -

(that Yaakov Avinu did not die\")

In the true and complete redemption.

And from the conclusion of Sefer HaYashar⁵,

one comes to Sefer Shemot,

the book of redemption,

and it becomes "And these are the names of the children of Israel",

"for the sake of their redemption they are mentioned here",

and that the redemption came "because of.

that they did not change their name.

Reuven and Shimon descend, Reuven and Shimon ascend⁶⁴,

So even in their names

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

is they did not change

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

And if the matters apply to all generations of exile — all the more so in our generation,

the generation of the footsteps of Moshiach,

the "haftorah" and conclusion of the exile,

for which already "all the deadlines have passed",

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

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

That everything has been completed,

One only needs to "add the buttons",

And "stand ready, all of you"¹,

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And then we have already - during the intervening years - actually opened up in practice,

And "behold, He stands behind our wall",

Immediately, the redemption is simply coming,

It is understandable,

that then there needs to be even more emphasis on the matter of "Vayigash",

"And they will be for one another, etc." - the unity among Jews,

and the extension of His unity, may He be blessed, in the entire world,

in a manner that "the nations will know that I am Hashem",

and in particular - through spreading among the nations the Seven Noahide Laws

(as per the ruling of the Rambam)

In all this, more emphasis is placed on being in the fortieth year since the passing of his holy honor, our master, teacher, and rebbe, the Rebbe, the Nasi of our generation.

(תש״י־תש״נ)

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

"It stands: I will make known the mind of the Rebbe" — in all matters of our Rebbe, the Nasi of our generation:

"Vayigash eilav Yehudah" was in the fortieth year of Yosef.

And it can be said as a hint that "May my words enter your ears"

(which Yehudah said to Yosef).

This is along the lines of the concept of 'a person relies on his teacher's opinion' and in the fortieth year - then the entry is completed of 'I will speak in My utterance,'

in order that there be the unity

(Vayigash)

to its completeness,

as above.

From this it is also understood in our matter,

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

(at the time of his passing)

- The word is "Vayigash",

"Let my words enter your ears,"

And this gives a special power that all Jews should stand in closeness and unity,

Or air - literally being His unity, blessed be He, in the entire world,

So that it becomes a complete preparation for "They will be as one, etc., and one King will be over them all, etc."

(David Melech HaMoshiach)

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

Until "And My servant David will be their prince forever"⁷.

And then in the final moments of exile it becomes "And Yaakov lived in the land of Egypt,"

Then "David My servant Nasi" - "Nasi" is an acronym for Nitzotzo

Shabbos Parshas Vayigash,

9th of Teves

of our father Yaakov"⁶⁷" - stands in a manner of "And he lived,"

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

From this is understood the instruction regarding action:

Standing in Shabbos Parshas Vayigash,

in the last moments of exile,

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

and in particular

(as)

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

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

and an increase in action - in addition to thought,

The speech,

and in actual deed,

and the deed is the main thing⁶⁸"

Through drawing closer and gathering together with another Jew,

which that

(their unification)

is a benefit for them and their surroundings,

all the more so when they speak about something that is beneficial for them and for others,

And as the saying of my revered father-in-law, the Rebbe⁶⁹"⁷⁰,

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

and certainly for the two Jews.

In the manner that it was in "Vayigash" Yehuda to Yosef,

That in addition to the benefit in this in order to save Binyamin

(a third Jew)

is that in the meeting itself there was the benefit of unity for Yehuda and Yosef,

And from all the tribes.

And I strengthen you - must add an addition in the service of "Vayigash" throughout the world - through spreading Torah and Judaism,

And spreading the wellsprings outward,

The wellsprings of the innermost dimension of the Torah of our Rabbis, our leaders,

Until "My servant David the prince,"

The Torah of Mashiach,

Until the recognition of the One G-d is spread throughout the world,

"And the nations shall know that I am the Lord."

And more specifically:

Jews are generally divided into the two types"⁷¹ of "Issachar" and "Zebulun"¹" — tent-dwellers and businessmen,

Masters of Torah and Masters of good deeds,

Those whose main occupation is the study of Torah

(Joseph)

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

Gemilut Chasadim and Tzedakah

(Yehuda)

And it is explained in several places"

that every type must also have the second service: those who dwell in the tent must also engage in gemilut chasadim

(as our Sages said⁷³ "Whoever says he has only Torah without gemilut chasadim, even Torah he does not have."

and also Rashbi

(whose Torah is his craft⁵")

He admits that they stop making a sukkah, etc. - (the performance of the commandments)

and businessmen need

סה״ב.

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they have fixed times for Torah⁷,

"idolater, chapter 1 morning, chapter 1 evening"

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

But there remains an essential difference between them,

That by the tent-dwellers, "the main and majority of their days" are in Torah study,

"and the minority of their days in Gemilus Chasadim"

And by "Zevulun" it is the opposite•

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

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

including - for the "and they will become one etc." of Yosef and Yehudah,

"And My servant David shall be a prince unto them forever" - it is understood that the time has already come - and this is the "pikuach nefesh" of the last generation in exile - that among Jews in their service there should be the completeness of the unification of "Yehudah" and "Yosef",

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

(as above)

each type must have an immeasurable addition in the other's service,

until there is completeness of connection between them.

And in practical terms - in simple letters:

every businessman

(Zevulun)

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

(much more than he learns until now)

so that he also becomes

(- akin to)

a dweller in the tent.

And every dweller in the tent

(Yissachar)

Should increase and multiply in giving tzedakah b’shofei

(Much more than his usual giving until now)

So that he becomes also

(- mayan)

of Marei Uvdin Tavin.

And when one adds in this properly,

In such a way that this takes him over entirely - it is understandable that he also endeavors to influence other Jews to do likewise,

until in a manner of 'touching to cause to be touched' (to have a cascading effect),

so that that one influences and impacts yet others,

students and the students of students, etc.

And may it be His will that this directly bring about the completeness of "and they became one (etc.)" of Judah and Joseph,

from all the tribes of Israel,

until from the entire world,

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

All Jews are going out of exile,

in the true and complete redemption,

"And My servant David shall be their prince forever".

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