English translation — משיחות ש״פ ויחי, ט״ז טבת ה׳תש״נ

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

the first book of the Five Books of the Torah,

General and fundamental book - "Sefer HaYashar",

"Book of Abraham, Isaac and Jacob who are called Yesharim"²,

which includes all the order of service of Bnei Yisrael in accordance with the service of the Patriarchs,

"The deeds of the Fathers are a sign for the children"•■.

Therefore,

at its conclusion and seal

("All follows the conclusion"'■)

In parshas Vayechi,

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

The concept of life,

The general and essence of the existence of man.

And one must understand the content of the lesson of "Vayechi"•: Since "life" is the existence of Israel

(And our rabbis of blessed memory said⁷ that Israel are called life)

And their life is the Torah

(which is called Chayim⁷/ as it is written, 'For they are our life and the length of our days' - what is the instruction that one should be 'Vayechi'? And this is my reality•

In a slightly different style: the well-known saying and instruction of our Rebbe, the Alter Rebbe, that one must live with the times,

Ne'ilimi,

to live with the weekly Torah portion.

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

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

("Vayechi")

with the content of the portion

(which is regarding the passing of Yaakov)

that specifically after Yaakov's passing was revealed the content of the entire matter of "Vayechi Yaakov",

that Yaakov's life is eternal and after the departure of the soul from the body, through this that "his seed is alive"² - also the internal aspects of the matters within the parshah

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

"And he took

(Yosef)

his two sons with him etc."

("in order that Yaakov should bless them")

The blessing of Yaakov to the twelve tribes,

Until the completion and perfection of Yosef's service in saying "Elokim will surely remember you, etc.‟

Belong to "Vayechi"⁷,

As follows.

And one should say the explanation of this - with an introduction:

In human nature, his vitality does not come in a pronounced way.

The vitality, a general matter that is above division

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For details,

and therefore it does not come into sensation,

and all the more so the essence of the soul from which the vitality is drawn and spreads does not come into sensation.

That is to say: Since the reality of man is in measurement and limitation and division into details,

therefore,

his sensation is regarding a measured and limited matter, and comes in division,

like the particular powers that come in measurement and limitation and division according to the value of the limbs of the body

(the power of intellect in the brain in the head,

the power of sight in the eye,

the power of hearing in the ear,

and so forth)

but the vitality that is drawn forth in all the limbs and in all human beings

(whether great or small)

Equally,

It does not come into sensation.

[And perhaps one can say its parallel in halachah - in the blessing of "Shehecheyanu",

that the thanks is "Who has granted us life, sustained us, and enabled us to reach this season",

That is,

that the vitality arrived and came at a time

(and event)

particular,

But not so the totality of the living beings]

Based on this, one must understand regarding the beginning of the service each and every day in saying "I gratefully thank You, etc., for returning my soul to me" - thanksgiving for the matter of vitality:

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

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

"Who clothes the naked," etc./ all the morning blessings that were established for man's needs,

as it is brought in the Gemara⁷: "When he opens his eyes, let him say 'Blessed is He who opens the eyes of the blind,' etc. When he dresses, let him say 'Blessed is He who clothes the naked,' etc."

But also upon the entirety of the concept of vitality.

And furthermore,

Rather, the thanksgiving is primarily upon

(the main point)

the matter of vitality — "Modeh Ani Lefanecha etc. that You have restored my soul within me,"

and in the language of the Gemara⁸: "When one awakens, he says: Elokai Neshamah that You placed within me etc. Modeh Ani Lefanecha etc."

And it is understood,

that true thanksgiving is not

(only)

because he understands the matter intellectually,

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

after it departed from the body during sleep

[and in particular, according to the teaching of the Baal Shem Tov² regarding the renewal of existence every moment from absolute nothingness, but rather

(also)

because he feels the matter,"

that is,

that the matter of vitality

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

is in a manner that is felt".

And an even greater novelty - that the gratitude is not only for the spreading of vitality from the soul to enliven the body,

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

which refers to the essence of the soul,

"literally a part of G-d above"■²,

And emphasized in the text of the blessing for the restoration of the soul in the Morning Blessings

(after washing hands)

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

which refers to the soul as it is in the world of Atzilus,

and this soul

("is pure")

- "You placed within me"

("You have returned my soul to me")

And for this we thank G‑d

("I give thanks before You")

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

that is,

that

(also)

the soul itself

(not only the vitality that emanates from it)

It appears in bold.

Shabbos Parshas Vayechi,

16 Teves

And at first glance,

This is beyond human nature that even the animal soul is a general matter that is not felt,

and all the more so the soul itself,

as mentioned.

And one must say the explanation in this:

From the aspect of the definitions of man and creation,

including the definitions of the soul,

that even when it is above

(in the aspect of "she is pure")

it is in a specific form - the vitality is a general matter that does not come into emphasis: but since the connection of the soul with the body is through the power that works wonders,

the power of the Essence,

behold,

that he is above measure and limitation entirely,

is made through him the connection of the soul in the body in a way that the general vitality and even the essence of the soul - which regarding a Jew

("my soul" specifically²)

the subject that is above intellect - is drawn and penetrates into the innerness and the felt,

that is,

not merely in the manner of a surrounding light,

but it penetrates and is felt in the particular faculties

(intellect and emotions/ and even they become permeated with the general vitality and essence of the soul"².

And one could say,

that this is also the interpretation of "I offer thanks to You, etc., that You have returned within me my soul, etc., great is Your faithfulness":

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

of a person in the Holy One, blessed be He,

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

(faithfulness)

of the Holy One, blessed be He²,

"Your faithfulness",

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

this is "great,"

which penetrates and is felt also in the particular capacities.

And this matter is emphasized also in the text of the blessing on the return of the soul: "Soul that You have given me, pure it is; You created it, Hashem, and You preserve it within me, etc.; I thank You, etc.,"

for at first glance it is not understood:

the order of matters,

"Soul etc., pure it is" and afterwards "You created it" — but before "You created it," the existence of the soul does not exist about which to say "Soul etc., pure it is"?

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

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

And why is it necessary to repeat in every level "You"?

And the explanation is known in the holy Zohar - that "A soul etc. is pure" refers to the soul as it is above,

in the world of Atzilus,

And "You created, You formed and You breathed" refers to the descent of the soul below,

in the worlds of Beriah

("You created")

Yetzirah

("You formed")

Asiyah

("You blew"/ and see there "You created",

in order that the descent of the soul below,

to the world of Beriah,

in a manner of creation from nothing to something,

There is a need for a drawing down from a level above the aspect of 'tahorah hi' - 'You created her',

And so too regarding the descent further downward,

In the world of Yetzirah and Asiyah - 'You formed her, You breathed into her',

Until her enclothing in the physical body,

As it is said, 'And You preserve her within me'.

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And since 'You created her',

That is,

That its descent downward to clothe itself in the body is from 'You'

(the atzmut)

Moreover,

Rather, even when it is below, 'You guard it within me' - from the perspective of atzmut,

is fulfilled 'You return my soul to me,'

'The soul that You placed within me

(just as)

She is pure,

in a manner felt in his innermost,

to the emotion of gratitude - 'I thank You'.

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

'Vayechi' - is the essence of life,

namely,

not only the life that spreads from the soul,

but also the vitality of the soul itself,

and even to the source of life,

"Mechaye Chayim" - "Hashem Elokim Emet Hu Elokim Chayim"*׳■; and together with this,

it is drawn and spreads until to physical life literally,

souls in bodies,

"Vayechi" literally<sup>14</sub>.

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

(which they begin to read at Minchah)

- to draw down the level of 'Vayechi',

the essence and source of vitality,

in the level of 'Shemos',

which refers to the soul as it descended below,

since the matter

must say 'for me the world was created'

(Sanhedrin 37,

side a)

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

since it has no name,

but rather,

specifically after its descent below,

and nevertheless,

even when it is below,

in the level of "names."

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

"Vayechi".

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

Yaakov - the letters yud, ekev¹⁵,

which indicates the descent and drawing down of the soul,

in the aspect of yud,

(Chochmah),

Until the lowest level,

Heel of the foot.

"In the land" - according to our Sages, may their memory be for blessing: "Why is it called 'eretz'? Because it desired to do the will of its Owner,"

That is,

Although it descended from a high roof to a deep pit,

And even as our Sages, may their memory be for blessing, said, "Against your will you live",

This is done in a manner that "it desired to do the will of its Owner",

"Ratzta" is from the word "ratzon"⁴,

And also from the language of running⁴

(In the manner of "Be running to a mitzvah"⁴²)

Mitzrayim - a strait and a boundary for ascents^, that is,

Even though the vitality from itself is

that "Esau to Jacob" the one prepared.

'heel not from'.

Parshat Vayechi,

10 Teves

unlimited,

nevertheless,

it does not nullify the existence of man,

rather it is drawn down and enclothed in his innerness and is felt within him,

and in the language of Kabbalah and Chassidus — in the manner of “Tikkun,”

lights in vessels.

“Seventeen years” — “tov” has the gematria of “seventeen.”¹

That emphasizes that the drawing down and vestment within his innermost being is in a manner that the good in the thing is felt*■*■.

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

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

must be in a manner that it is drawn and penetrates internally into the particular faculties,

as emphasized at the beginning of the daily service with the recitation of "Modeh ani lefanecha Baal shehechezarta bi nishmati, Baal rabah emunasecha,"

the gratitude for the essence and source of vitality,

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

which include all the needs of a person throughout the entire day⁵*■.

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

(weekly Torah portion)

"Vayechi":

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

which in itself does not come into inwardness and feeling,

but rather,

after it comes in the aspect of particular vitality,

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

And in particular, a matter that is timely,

Also includes the weekly Torah portion,

For then his vitality is apparent and felt in the particular Torah topic that is especially relevant to this time

(As the content of the directive 'Live with the times',

Live with the weekly Torah portion)

And a special novelty in parshas Vayechi

(And from it is drawn throughout the entire Torah)

- instruction and empowerment "to live with Vayechi,"

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

There must be also the vitality with the totality of the concept of the Torah,

"our life and length of our days,"

Because,

Through this that there is drawn and revealed in Torah the aspect of G-dliness that is above Torah,

This is in a manner that is above measurement and limitation,

that also the general vitality

(even to the essence of the Torah)

is drawn inwardly and perceptibly,

to the extent that the vitality in the particular subject of the Torah is permeated by the general vitality of the Torah⁴⁶.

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And since “He looked into the Torah and created the world”⁴⁷ — this is drawn from the Torah into the world,

that is,

that through the work of Yisrael in the world, they reveal in it its true vitality,

that it is evident in "all that exists in heaven and earth and in between them" that "they exist only from the truth of His existence"⁴,

as it will be revealed in actual deed "at that time"

(in the days of Moshiach)

that the prophecy⁴ "For the earth will be filled with knowledge of G‑d" will be fulfilled

(Torah)

as the waters¹* cover the sea"

as the Rambam wrote at the beginning and end of the book "Mishneh Torah" that "it includes the entire Oral Torah"")

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

the Book of the Upright,

is in Parshat Vayechi:

The superiority of the first book

(Bereishis)

more than all of the four books, to the extent that it alone is called the Book of the Upright,

even though the Supreme Will in the commandments was not revealed in it as in the other books⁴'■ — "because it is in the manner of the source and the superior root for all the commandments that are written in the other books."

Thus far it is called Sefer HaYashar.

Because it is in the middle line, which is still above the division

inclinations of lines to right and left.

All the mitzvot that are in the other books.

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

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

And the entire Book of Genesis is still above, in the first source from where all the drawing down and spreading forth of the lines etc."

And similarly in avodah—that the Book of Genesis is 'the narrative of the three Patriarchs.'

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

which is all in the aspect of Atzilus.

The Patriarchs, who are called a [Divine] chariot in Atzilus literally,

And afterwards, the descent begins downward,

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

which are the Torah and mitzvos given below.

as it is written in all the other books,

and thus Sefer Bereishis is the source and general root of all the other books, from which they are drawn, etc.

Therefore, we conclude Sefer Bereishis with the parshah of Vayechi — empowerment and strengthening

(as emphasized in the declaration "Chazak, chazak, v’nischazeik" at the conclusion of the parshah and the book)

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

as emphasized in "Vayechi,"

the essence and source of vitality of Torah and Yisrael,

through which the general vitality penetrates to the essence of the vitality of Torah and Yisrael, as internal and felt even in their descent below.

And one should add,

that as mentioned above is also hinted in the content of the specific matters in Parshat Vayechi:

In addition to the story about Yaakov

("Vayechi Yaakov")

the parshah also tells about the tribes,

Yaakov's blessing to the twelve tribes,

"each according to his blessing he blessed them""'■,

And also

(and especially)

regarding Yosef

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

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

Parshas Vayechi,

16 Teves

Ephraim, etc."

Wherein the superiority of Yosef over the other tribes is emphasized,

to the extent that,

"Your two sons, etc., Ephraim and Menashe, shall be like Reuven and Shimon to me"⁵⁷,

and at the conclusion of the parshah,

"I will sustain you and your children""⁵,

"Yosef lived one hundred and ten years"⁵,

"Yosef said to his brothers, etc., G-d will surely remember you and bring you up from this land to the land that He swore to Avraham, Yitzchak, and Yaakov."

And it is explained in the teachings of Chassidus • the difference between Yaakov and Yosef and between the tribes - that Yaakov is the aspect of Atzilus

(that the Patriarchs are the supreme chariot of the world of Atzilus)

and the tribes are the aspect of Briyah

(the lower chariot of the world of Briyah)

and the connection between them

(the drawing down of Atzilus to BYA)

This is through Yosef,

Because his root is above even from the level of Atzilus,

Therefore,

In his power and ability to draw down and connect Atzilus

(Yaakov)

with BYA

(the tribes)

And based on this, one could say,

that the details of the matters of Parshat Vayechi

(about Yaakov,

the tribes and Yosef)

are related to the general content of "Vayechi"

(the extension of the general vitality until the essence of vitality in inwardness and in sensation below)

-because:

Yaakov,

The aspect of Atzilus - it is analogous to the essence of the soul as it is above

("She is pure")

: the twelve tribes,

The aspect of Beriah - they are analogous to the embodiment as it descends below

("for then there is a revelation and drawing down of the general vitality and the specific categories)

: Yosef,

who connects Atzilus and BiYA through a drawing down from above Atzilus -

it is analogous to the connection of the soul in the body through the power of the essence

("You"/ through which will be revealed the essence of the vitality of the soul and the essence of the vitality of Torah

("And Yaakov lived")

inwardly and perceptibly even when Bnei Yisrael are below,

in the place and time of the exile.

And this point is most emphasized in the particular matters concerning Yosef²• - both at the beginning of the parshah,

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

(as all the details of these matters are narrated in this)

And they are at the conclusion of the parshah,

the completion and perfection of Yosef's service:

Efrayim and Menasheh include all of Bnei Yisrael,

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as understood from what is said³¹-■׳ "By you will Yisrael bless, saying: May Elokim make you like Efrayim and like Menasheh."

[And it can be said,

that it is also hinted in the verse "Efrayim and Menasheh will be to me like Reuven and Shimon" - as is known⁴" that Reuven

(see <i>Re’eh</i>, <b>G-d</b>■*)

It is the aspect of sight,

and Shimon

(see <i>Shma</i>, <b>G-d</b>“)

It is the aspect of hearing,

For the entirety of the service of the Children of Israel is divided generally into the two categories of sight and hearing,

And it can be said that they are analogous to the general life-force

(general)

and the particular powers

(detail)

that are revealed in the descent of the soul below

(in the aspect of “names”)

as is known³³* the difference between sight and hearing,

that with sight one grasps the general,

and with hearing one grasps each individual detail by itself"*]

And more specifically,

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

as it is written, "God has made me forget all my toil"⁶,

and Ephraim,

as it is written, "God has made me fruitful in the l_and of my affliction"י _ ךד and analogous to the two general modes in exile,

Egypt

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

And Ashur Y

("G-d has made me fruitful in the land of my affliction")

And this is the content of "And he took his two sons with him, Menashe and Ephraim" so that Jacob would bless them - that Joseph effects the continuation of Jacob in Ephraim and Menashe

(all of Bnei Yisrael)

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

they will be in the standing and state of "Vayechi"

(Yaakov")

And one could say,

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

is a preparation and introduction⁷⁴ to Yaakov's blessing to his sons afterward—the drawing down to all of Bnei Yisrael as they are divided in particular into the twelve tribes,

That is,

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

they will be imbued with the general principle of "Vayechi Yaakov"

that the general principle will be extended and be revealed in inwardness and in the tangible.

And similarly at the conclusion of the portion,

"And Joseph said to them, 'Do not fear... I will sustain you

Parshas Vayechi,

16 Teves

and your young children...'",

and beyond this,

"God will surely remember you and bring you up from this land to the land which He swore to Abraham, Isaac, and Jacob" — the empowerment of Joseph for all the tribes,

All of the Jewish people,

to their labor in the land of Egypt,

the time and state of exile",

as emphasized in the continuation of the reading

(during Minchah time)

In Parshat Shemot: "And these are the names of the children of Israel who came to Egypt... Reuven, Shimon..."

"Reuven and Shimon descend"•⁷,

the descent of the exile⁷,

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

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

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

(as explained at length⁷•)

; 'Vayechi' – the action of Yosef to draw down the matter of 'And Yaakov lived' among all of Bnei Yisrael even during their descent downward and in the time of exile; and 'Shemot' – the actual work in the time of exile,

"Reuven and Shimon descend",

which,

the intention in this is that there will be "Reuven and Shimon

Ascend,

like the words of Yosef "and G-d will surely remember you and bring you up, etc.",

until the ascent of the true and complete redemption.

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

As we stand on Shabbat Parshat Vayechi,

Shabbat Chazak,

when we complete the first book of the Torah,

The Book of the Upright - each and every Jew must strengthen himself and his household and all who are in his surroundings,

"Be strong⁸, be strong, and let us be strengthened"⁸³,

in all matters of Judaism,

Torah and its commandments,

in a way that it will be noticeable and felt that he "lives" true life,

"And he lived" in its true sense,

the individual and collective vitality

(to the essence of vitality)

of Israel and the Torah,

as it is drawn down and penetrates into every detail and sub-detail of daily life.

And it is fitting to connect this with a special farbrengen

(in addition to the farbrengen of every Shabbos,

“to gather congregations every Shabbos”⁸⁶)

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

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

(and also make good resolutions to increase in Torah study and in the performance of mitzvos with hiddur)

And they added in the joy of the completion of Torah

(The conclusion of an entire book of the Torah,

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

Which,

the gathering of all Jews together in the joy of Torah further emphasizes the general vitality of Israel and Torah

(that is above

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the division)

that it be prolonged and penetrate into actual work in all the details and minutiae⁴⁷.

And special reinforcement and special vitality regarding the matter that 'the time gave occasion'⁴⁸ - as we stand within 'thirty days before the holiday'¹,

the tenth

(may it be holy²)

in Shevat,

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

"Yosef" of our generation,

and especially in this year,

the fortieth year,

that "a person stands by the opinion of his teacher",

the completion and perfection of the matters of his teacher

(as stated at the conclusion of our parshah regarding the perfection of Yosef's service:

"And Yosef lived one hundred and ten years"⁴)

- to utilize the time until

(and inclusive)

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

(and in the manner of "a heart to know, eyes to see, and ears to hear"⁵)

in walking in the ways and paths of the Nasi of our generation,

by increasing in the study of his Torah,

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

And may it be His will - and this too is essential - that the decision in this matter be hastened and speeded and bring immediately the fulfillment of Yosef's promise: 'G‑d will surely remember you and bring you up from this land to the land which He swore to Avraham, Yitzchak, and Yaakov,'

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

״For the sake of Israel's redemption they are called here.

Yosef, because of the name that the Holy One, blessed be He, will add and redeem Israel.

Just as He redeemed them from Egypt,

As it is written, "And it shall be on that day, Adn*i will add His hand a second time, etc., and all the matter written there"" - so may it be for us immediately and at once.

Sefer HaSichos - ה׳תש״ג