English translation — משיחות ש״פ חי* שרה, כ״ב מרחשזן ה׳תנש״א

On the verse "And the life of Sarah was one hundred years and twenty years and seven years"

(which is at the beginning of our portion)

- Rashi explains: "Therefore, the year is written in each and every general rule,

to tell you that each one is expounded by itself,

a hundred-year-old as a twenty-year-old for sin.

.

and a twenty-year-old as a seven-year-old for beauty."

And after the verse details the number of years of Sarah's life - it adds and concludes "the years of Sarah's life,

and Rashi explains: "all of them are equal for good."

And we need to understand¹:

The two parts of the verse

(and Rashi's commentary in the plain meaning of Scripture)

They are seemingly in contradiction to each other - because,

In the first half of the verse it says that "every one² is expounded on its own"

(but that the two are different from each other,

"a daughter of 100 is like a daughter of 20."

.

and a daughter of 20 is like a daughter of 7"

with the kaf of comparison / while in the second half of the verse it says "all are equal! for good",

Truly equal?

And the main point: the addition of "all are equal for good" regarding "a daughter of 100 is like a daughter of 20."

.

and a daughter of 20 is like a daughter of 7",

It - in two:

(a)

Not only "a hundred-year-old like a twenty-year-old.

.

And a twenty-year-old like a three-year-old³" with the <i>kaf</i> of comparison only,

but rather "they are all equal for good",

truly equal.

(b)

Not only that the later years are equal to the earlier years

(in the quality of the beauty of the seventh generation and the absence of sin of the second generation / but also on the other hand - that the earlier years are equal to the later years

(in which she added in her service, elevation after elevation)

.

And seemingly it is perplexing - how can one say that 'all of them are equal for the better,'

that all her years were truly equal:

Regarding the comparison of the later years to

End in what follows - see also Likkutei Chaya p. 92 and onward.

336 and onward.

Vol. 7, p. 325 and onward.

the first years

(that is not diminished in the quality of beauty and absence of sin)

- behold

(in addition to the change that was made from the aspect of the connection to the category of sin

(subject to punishment)

and the diminution of beauty,

therefore they must negate this)

we find that

(also)

in practice, all her years were not equal in the matter of beauty and sin,

as explicitly stated in the verse⁴ that she had a state of 'my fading'

(a decline in the perfection of beauty / and likewise the state of 'And Sarah laughed'⁵,

'And Sarah denied'⁵

(a decline in the absence of sin entirely)

?

And regarding the comparison of the early years to the later years — since during the years of her life, her service was in the manner of "ascending in holiness" / "the righteous.

.

They go⁵ from strength to strength / until an elevation that is incomparable to the previous level

[For example: the elevation when she was with Avram

(when then began

(the primary)

her service of "the souls they made in Charan" / "Avram converted the men and Sarah converted the women"*)

Regarding her earlier years; the ascent in her journey with Avram from Charan,

"And Avram took Sarai his wife, etc."⁷; and up to the elevation of calling her name "Sarah",

"Sarah over all"*,

From the continuation of this)

the birth of Yitzchak⁸]

-How is it possible to say that the first years in the be-

©Sefer HaSichos - 5751

the beginning of her service is already exactly like the later years in the completion and perfection of her service?

According to the well-known saying that all matters of the Torah

(also the stories in the Torah)

are instructions

(Torah from the word hora'ah¹¹)

,

And especially the stories about the lives of the "Patriarchs" and "Matriarchs"

(and certainly the first of the Patriarchs and the first of the Matriarchs)

That each and every one of Bnei Yisrael,

that they are instructions regarding the days of his life of each and every one of Israel,

"The deeds of the fathers are a sign

(instruction and empowerment)

for the children"¹⁴ - we need to understand what is the lesson and instruction in the service of each and every one of Israel from 'the two lives of Sarah' that 'all are equally good',

For at first glance,

since this is a special virtue that is explained in the verse specifically regarding Sarah¹⁵,

it is possible to say about this "a sign for the children",

That the years of the life of each and every Jew must be in a manner that "all of them are equal for good"?!

And we must say the explanation in this*:

Rachel

(one of the Matriarchs

(Berachot 16,

)

Give me children, and if not, I am dead,

Sarah's life was from when her son Isaac was born,

And he was 37 years old".

In the verse "And the life of Sarah was one hundred years and twenty years and seven years" - which includes all of Sarah's deeds and service throughout all the years of her life - is also hinted the entirety of man's service,

Because,

The powers in the soul of man" are divided

(in general)

into three parts:

(a)

emotional attributes,

(b)

intellect

(intellect/

(c)

will and pleasure

(above intellect/ alluded to in the number of years of Sarah's life - "a hundred years, twenty years, and seven years",

As explained in Chassidic discourses⁸׳, that "one hundred years" refers to Kether

(Will and pleasure/ "twenty years" refers to Chochmah Binah

(Mochin/ and "seven years" refers to the seven emotional attributes.

And in addition to the service within the human soul

("one hundred years and twenty years and seven years"/ is emphasized in "Chayei Sarah" also the effect in the world.

And prefacing what is explained elsewhere"² the difference between the Patriarchs and Matriarchs,

that the action of drawing holiness into the world is done primarily through the Matriarchs,

beginning with Sarah"

(the first of the matriarchs/ and therefore,

at the conclusion of the two lives of Sarah"

(end

Shabbos Parshas Chayei Sarah,

22 MarCheshvan

29 and

and the perfection of her service)

there is made an elevation and perfection also in the action in the world - as emphasized in the details of the matters in the portion

(After the general introduction of "one hundred years and twenty years and seven years"/and from them:

At the beginning of the Parsha - the purchase of the Cave of Machpelah,

as it is written: "And the field of Ephron arose... and the cave which was in it... to Avraham as a possession in the sight of the children of Cheis...",

meaning to say,

that with this began the conquest of Eretz Yisrael

(clarification of the world)

in actuality,

And with ultimate perfection,

In a manner that "the nations of the world have no harvests."

.

To say "they are stolen in your hand" - that this matter was connected and related to the burial of Sarah.

And in gold*

(ibid. 13,

,

That is,

that the blessing of Hashem on money

["Go for yourself from your land, etc., and I will bless you (to become) a nation",

"Three blessings, etc., on the money in it"

(R*P on Lech Lecha and commentary")

]

was fulfilled practically through Sarah

(see at length in Likutei Sichos vol. 2 p. 38 and onward)

.

And more specifically

(In connection with the verse: "And the lives of Sarah were... and seven years*")

- by means of Sarah's beauty

("a daughter of seven in beauty•/ as it is written: "And it came to pass, when he drew near to enter into Egypt, and he said to Sarai his wife: 'Behold now, I know that you are a woman of beautiful appearance. Say, I pray, you are my sister, that it may be well with me for your sake*,"

"they will give me presents*

(ibid. 12,

11-13/ and so it was in practice,

And it came to pass, when Avram• entered into Egypt, the Egyptians saw the woman that she was very fair etc. And the woman was taken into Pharaoh's house. And he dealt well with Avram for her sake *

(ibid.,

14-16)

.

At the end of the parshah - "And Avraham added

(after "and Sarah died")

and he took a wife, and her name was Keturah, and she bore him etc.”“,

"And these are the generations of Ishmael, the son of Abraham, whom Hagar the Egyptian, Sarah's handmaid, bore to Abraham etc. And they dwelt etc. over against all his brethren he fell" - in this the action among the nations of the world is emphasized,

The generations of Abraham from Hagar

(they are "the sons of Keturah",

"this is Hagar",

and they are "the generations of Ishmael etc. whom Hagar bore")

that her connection to Abraham is only because she was Sarah's handmaid.

[And based on this the difficulty regarding the name of the parshah is resolved,

"Chayei Sarah",

Even though only in the first verse is it mentioned about "the two lives of Sarah",

But not so the verse that follows,

"And Sarah died, etc.",

and also the verses that follow about her burial in the Cave of Machpelah,

and the continuation of the events that occurred after and as a result of Sarah's death - since in these events that occurred at the conclusion of her work, the dominion of Sarah's work to affect the world is emphasized.

.

And after the script enumerates the details of the matters of Sarah's work,

(And in the general aspect of the service x

Sefer HaSichos - ח׳תנש״א

"One hundred years and twenty years and seven years",

that are divided from one another

[since surely the service from the aspect of the middos is not similar

(seven years)

to the service from the aspect of the intellect

(twenty years / and up to the completeness of the service from the aspect of will and pleasure

(one hundred years)

]

- adds and concludes "the two lives of Sarah",

"all of them are equal for good":

And it will be understood by prefacing the precise wording "all of them are equal for good" - for its explanation,

it is simple that the equality of "the two lives of Sarah" is for superiority

(that every virtue that we find in one of the number of her years was in all the years of her life / and what does the addition of "all of them are equal for good" come to teach us?

And one can say the explanation in this - that the equality

("All are equal")

It is from the aspect of the "good" in the soul of every Jew, which is "literally a part of G-d above"³¹,

a part of the essence

(through which one grasps the entire essence³³)

which is the essence and source of good, and the nature of good is to do good³³,

And from this it extends into all modes of service, as they come in detail,

from one extreme to the other,

from will and pleasure,

Until

(Middos 6)

Actual deed in his portion of the world

(And in the well-known expression³⁴ above above without end and below below without limit)

³⁵,

that all of them are permeated with the 'good' of the essence of the soul,

and therefore 'they are all equal for good',

that they are equal in 'good' that is from the revelation of the 'good' of the essence of the soul.

And accordingly, the two aforementioned questions are resolved.

(The contradiction between "each one is required for itself" and "all are equal for good",

and the wonder that despite the differences in levels during the years of her life, "all are equal for good".)

- Because,

The differences in levels during the years of her life are from the aspect of the details of the service that are in a manner of division,

But from the aspect of the revelation of the essence of the soul³⁴ that is above division, all the details of the service are also done in a manner that "all are equal for good",

And at both extremes: that the virtues of the first two years

(a twenty-year-old without sin and a seven-year-old for beauty)

continue also in the later years³⁷,

And the virtues added in the later years until the completion and perfection of her work also affect the past until the beginning of her life³.

Shabbos Parshas Chayei Sarah,

22 Menachem Av

And behold,

According to what was stated above,

"Shnei Chayei Sarah"

("all are equal for good")

it is an additional matter

(a higher level)

regarding "one hundred years and twenty years and seven years",

and at first glance,

from the simple meaning of the language it seems that "the years of Sarah's life"

("all are equal for good")

it is an explanation and clarification

(Summary)

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

and not an additional matter.

Therefore,

one must say the interpretation of "a hundred years and twenty years and seven years" in a somewhat different manner

(as follows / that based on this it will be understood that "the two lives of Sarah"

("all of them are equal for good")

is an explanation and elucidation

(Summary)

“One hundred years and twenty years and seven years”.

And based on this, we can also understand the lesson and instruction from the overall concept of “one hundred years and twenty years and seven years (the years of Sarah’s life),”

“all equal for good” — in a manner relevant to each and every one of Israel,

,

he began•• to place them in his mind etc. ••••,

even though he was engaged in the preparation and readiness for recognition of his Creator

(which requires a period of time/ and therefore all his days were as complete,

,

advanced in days\",

,

complete days,

Nevertheless,

This is not included in the level of the service of,

Hearken to my voice, Abraham\")

,

unlike Sarah, all 127 years of her life

(from the first moment she came into the world)

.

they sang for good".

The gimel; that accordingly, the number of years he served his Creator with bitterness and complete awareness was 127 years,

like the number of the years of Sarah's life.

Abraham's children

(Isaac and Jacob)

and Sarah

(Rivkah, Rachel, and Leah)

",

as follows.

And the explanation in this—through the Zohar's statement "A hundred years, the general principle of all":

"A hundred years" alludes to

(not only to one of the particular modes of service,

Avodah that comes from will and pleasure,

but also)

to the totality of the avodah,

"the encompassing principle of all,"

the general point in all matters of avodah,

that this "principle" extends and penetrates into all details of the avodah of "twenty years and seven years",

Mochin and Middos.

And it will be sweetened more according to Rashi's explanation that "each one is required for itself",

"Meaning, each general rule is interpreted by itself and does not connect with the other rules until all three together form a single sum.

.

Because 'shana shana' implies division.

.

As if it said a daughter of one hundred years, a daughter of twenty years, and a daughter of seven years,

So now, those seven years that it called 'seven' from her birth until she was seven years old,

And the ²³ years that it called 'twenty' from her birth until she was two years old,

And the 100 years that it called 'one hundred' from her birth until she was one hundred years old - thus, according to this, the main completion of the years is 'one hundred years',

"the all-inclusive rule"

And these hundred years are also connected with the "twenty years and seven years"

(a daughter of 100 like a daughter of 20 and a daughter of 20 like a daughter of 7/ that is,

that the general principle extends and penetrates into the details.

And according to this it is understood that "the two lives of Sarah"

("all equal for good")

is an explanation and interpretation

(summary)

Of "a hundred years and twenty years and seven years"

(and not additional humble)

- because,

Also in "a hundred years and twenty years and seven years" the content is emphasized.

Sefer HaSichos - 5751

Of "all are equal for the good",

since the "rule" of "a hundred years" extends and penetrates into the details of "twenty years and seven years".

And the explanation of the matter of "one hundred years, the general principle of everything" in the service of man - based on what is explained in the continuation of the Zohar's words that this is "the secret of the hundred blessings each day":

It is stated in the Gemara⁴²: "A person is obligated to recite one hundred blessings each day,"

as it is said⁴³: "And now, Israel, what does the Lord your God ask of you,"

"Read it as 'one hundred'"⁴⁴.

And it is brought to halachah in the Shulchan Aruch⁴⁵,

And at length and in detail in the Shulchan Aruch of our teacher, the Elder⁴,

which explains the reasons for the matter⁴⁷

(Laws with their reasons*⁴/ and also adds to detail all the hundred blessings of each day

(also on the fast day,

and Shabbos

(and Yom Tov)

and Yom Kippur)

י*.

And the content of the matter of one hundred blessings each day - is understood from the words of our Rebbe, the Alter Rebbe, in his Shulchan*⁴ "And a support for the matter from the Torah,

And now, Israel, what does Hashem your G-d ask of you but to fear Hashem,

Do not read "mah" (what) but "me'ah" (one hundred),

And they are the hundred blessings that are to fear the Lord and to love Him and to remember Him always"⁵ through the blessings that one recites always, evening, morning, and afternoon, in the three prayers and blessings

of the morning and other blessings that are fixed every day and at every time, and they are the 100 blessings":

In the verse from which we learn the obligation of one hundred blessings, the "general principle" of man's service is explained: "And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God, etc.".

And from this it is understood that the concept of "one hundred blessings"

(Do not read 'what' but 'hundred' — the Lord your God asks of you)

is "the general principle of all,"

that is,

that it is not

(only)

a multitude of particular matters,

a blessing for each and every detail,

but rather

(also primarily)

that in this is expressed the entirety of the avodah⁵

thanksgiving"

(among the three types of blessings: "Blessings of enjoyment, blessings of mitzvos, and blessings of thanksgiving")

,

Whereas our master the Alter Rebbe

(a)

wrote this regarding all one hundred blessings,

(b)

and changed from the language of the Rambam

("to remember the Creator always and to fear Him")

and preceded "to fear the L-rd"

(And afterwards, "to remember Him you shall kill and added "and to love Him".

And one can say that this depends on that - because,

In the continuation of the verse from which we learn the obligation of one hundred blessings

("And now, Israel, what does the Lord your God ask of you")

It is said "only to fear the Lord.

.

and to love Him".

Shabbos Parshas Chayei Sarah,

22 Marcheshvan

33 and

("to fear the L-rd etc."⁵²)

as it continues in all details of the blessings,

“the blessings that one recites always.

.

One hundred blessings”⁵³ - in the manner of “one hundred years, the general principle of everything” that continues and penetrates into the details of the matters of “twenty years and seven years”⁵⁴.

And more specifically:

in the "One Hundred Blessings"

('confusion of confusion')

Included are both the service in the soul of man - "to fear G-d and to love Him and to remember Him always",

and the service of action in the world⁵⁵ - as emphasized in their content

of the One Hundred Blessings that

(most of them)

are related to worldly matters

("The Order of the World and Its Conduct")

⁵⁴,

they are "Birkot HaNei⁵",

and they are "blessings of thanksgiving that are a way of praise and thanks and petition" regarding the physical things of the world

(in the manner of emphasizing the action in the world in the conclusion and completion of "the two lives of Sarah"•⁵ as explained later in the parshah⁵⁴,

as above p. 2)

.

And these two matters

(The service within the soul of man and the service of action in the world)

Are also emphasized in

and statutes whose main point is regarding the conduct of man in worldly matters".

34 and

Sefer HaSichos - 5751

The content of the matter of blessing - it is known"⁶ that "through the blessing one draws down blessing and continuation to be a revelation of the Ohr Ein Sof (light of the Infinite) in the soul of all of Israel, that the faith of G-d in their hearts be strengthened in a revealed manner, as if one sees, etc.",

First and foremost - to the one who blesses himself,

including also those standing around him■" who hear the blessing and respond² "Amen"³/ which indicates the fulfillment of the matter and its truth⁴",

And through this it is drawn down also below in the world.

And it is emphasized in the wording of the blessing "Blessed are You, Hashem our G‑d, King of the world" - that first and foremost the drawing down is done

(Baruch from the term 'berachah' and 'hamshachah' - blessing and drawing down)

for Israel to be "Hashem our G‑d,"

our G‑d,

our strength and our vitality,

And through this the drawing down is also made to be "King of the world."

Accordingly, we can explain the matter of "one hundred years and twenty years and seven years, the years of Sarah's life",

"All of them are equally good" - in relation to the service of each and every Jew:

The concept of "one hundred blessings each day" is something that belongs and is easily⁵ to every Jew,

whether men or women,

and also children,

since even before bar mitzvah

(and bat mitzvah)

they are educated to recite one hundred blessings each day,

And also the younger children who have not reached the age of education

Even infants who begin to speak - they are educated in reciting blessings⁷

(and answering Amen"")

Until the recitation of blessings becomes for them a habitual matter and in a natural manner

(in the manner of "from his own accord""" / and not only the recitation of blessings with the mouth,

but also

(and primarily)

in a way that penetrates his entire existence,

His desire and will, His intellect and attributes — through the education in the obligation of blessings,

"to fear G‑d and to love Him and to remember Him always by means of the blessings that one recites constantly".

From this it is understood that through the effort in fulfilling the obligation of one hundred blessings each day as required, all his days and years become in a manner that "they are all equally for good" — since "by means of the blessings that he recites constantly evening, morning, and afternoon."

.

Each day and at every time.

.

100 blessings"

(in which all his affairs throughout the entire day are included)

,

all his days and years become

(and all his existence)

"already for the good",

l-

Shabbos Parshas Chayei Sarah,

B'haBa Marcheshvan

their being permeated with the general point which is the purpose of all service - "to fear G-d and to love Him and to remember Him always".

And furthermore, the main point - that even if in the past there was some deficiency

(at least in the completeness that)

in this matter,

behold,

a Jew is master also over the past,

and it is in his power and ability to also rectify the past so that it will be in perfect completeness,

"they are all equal for good".

And the emphasis here is that "they are all equal for good",

Also the first years of the beginning of the work,

the beginning of education,

and until the first moment"⁷ he emerged into the air of the world⁷¹ - since education "to fear G‑d and to love Him and to remember Him always" begins from the moment he emerges into the air of the w—

—orld⁷²,

through the mezuzah at the entrance of his room,

"Shir HaMaalos" and the like,

and also through [the fact] that his father and mother and all those standing around him and seeing him

(the movements of his hands and feet and his development etc.)

They take pride in the living and give blessing and praise and thanks to the Holy One, blessed be He.

(The humble content of the blessings / and through this there is added even more to the blessing of the Holy One, blessed be He, that they should merit to raise him to Torah, to the marriage canopy, and to good deeds,

Together with all their sons and daughters,

Including also those who will be born afterwards,

A large family abundant in sons and daughters engaged in Torah and mitzvot.

And one should add and connect this with the following parshah

(which they begin to read at Minchah)

- Parshat Toldot:

In explanation of the double language at the beginning of the portion,

"And these are the generations of Yitzchak, son of Avraham: Avraham begot Yitzchak" - Rashi explains: "The features of Yitzchak's face resembled Avraham, and everyone testified that Avraham begot Yitzchak."

And to such an extent were the features of Yitzchak's face similar to Avraham,

that they could not distinguish between them,

as stated in the Gemara⁷⁴: "One who wished to speak with Avraham would speak with Yitzchak,

one who [wished to speak] with Yitzchak would speak with Avraham,"

until Avraham came and asked for mercy, and [the attribute of] old age was created,

as it is said⁷⁵: "And Abraham was old, well advanced in days."⁷⁴

And from this we derive a lesson regarding education —

36 and

Sefer HaSichos — 5751

that it must be in a manner that "everyone testified: Abraham begot Yitzchok,"

that when one looks at a Jewish child, one sees and recognizes

("all who see them will recognize them"⁷⁷)

that he is the son of Abraham

("Achdai⁷ was Avraham"")*

,

and "profile of his face."

.

resembles Avraham"

that they see and recognize that he is the son of a pious and pure Chassid, etc.,

to such an extent,

that the difference between him and his father is only in matters of old age,

that his father already has a beard of old age,

and by him the beard has not begun to grow, being a small child.

.

.

that this matter is accomplished by the beginning of education

(from the moment he comes into the world)

is in a manner that they instill in him the general point of the entirety of service

("to fear the Lord and to love Him and to remember Him always" / that from this point "all of them"

(from great to small)

already for the good."

And accordingly, one must explain the order of the portions - that in the portion of Chayei Sarah, it speaks about the perfection of "all are equal for good" regarding himself,

And in the portion of Toldos, it speaks about the perfection of "all are equal for good" also in relation to his "offspring,"

"Yitzchok the son of Avraham, Avraham begot Yitzchok."

And furthermore, the main point - that through the perfection of the service in the manner of "all are equal for good"

(not only regarding himself,

but)

Also regarding the "Toldos",

beginning from the birth of many sons and daughters

("Toldos" literally / speed and hasten even more the true and complete redemption,

since "the son of David does not come until all the souls in the body are exhausted"

("a treasury called 'body'")

*,

Behold, the birth of every additional Jewish child hastens the time when all souls in the treasury called the body will be exhausted,

and the son of David will come,

And then it will be revealed that all of Bnei Yisrael are "the offspring of Yitzchak,"

since they will say to Yitzchak specifically, "for you are our father."

*

In the above-mentioned, an additional emphasis is added regarding the connection and relevance to the birthday of the Rebbe, our master, our teacher, and our rabbi

(the Rebbe Rashab)

nishmaso eden on the 20th of MarCheshvan - from which we proceed,

within three days

(Thursday, 20 Marcheshvan,

Erev Shabbat Kodesh, 21

(good)

Marcheshvan and Shabbat Kodesh, 22 Marcheshvan)

which are considered

(in several matters of Halacha³*)

as one reality:

Among the main innovations of the Baal Hayom HaHuledet of 20 Marcheshvan ~ the founding of Yeshivas Tomchei Temimim,

its purpose and goal

(as explained in the pamphlet Etz HaChayim⁴* "the purpose of the foundation of our society")

,

that the young men who engage in the revealed Torah should be Jews

(Yidden)

G-d-fearing and complete with G-d and His Torah.

.

to implant in them some inner feeling of fear of G-d and love of G-d.

.

The main and foundation of the matter is the study of D'ACHE (Chassidus) so that they know G‑d, and from this they will come to fear of G‑d and love of G‑d.

.

And specifically through this will they live in the study of the revealed Torah, etc."

(And similarly in his other known pamphlets⁴*/ that is,

that the engagement in the study of Chassidus,

"Know the

Parshas Chayei Sarah,

22 Marcheshvan

Elokei Avir and serve Him with a whole heart⁵⁹,

Will be a foundation and pillar also in the education of the youth"

Students of the yeshivas.

And moreover, the main point - that the education in this spirit

("To plant.

.

Inner feeling in fear of G-d and love of G-d")

It must also be regarding young children,

In the words of those who learn from the well-known story" that was told by his Holy Honor, my father-in-law, the Rebbe, the Nasi of our generation, about the birthday person,

that in his childhood

(when he was four or five years old)

he yearned for the revelation of G‑dliness to the extent that he cried over the fact that G‑d does not appear to him as He appeared to Abraham!.

.

.

And this matter penetrates and affects also in all his material affairs and in his portion of the world,

As emphasized also in the name of the birthday celebrant,

who signed his name

(with the initials G.K.Y.K.)

at the end of the booklet" - "Shalom Dov Ber",

for the word "Shalom"

(which alludes to the Torah that was given to make peace in the world*)

permeates and penetrates also the "Ber"

(and also as it is called in the vernacular - "Ber"²)

that is "encumbered with flesh"⁵"

that becomes "encumbered with flesh" for the better.

And in the aforementioned style - that the general point of man's service "

(What does the L-rd your G‑d

ask of you but)

to fear the L-rd, etc., and to love Him, etc."

must penetrate all the days and years of each and every Jew

(also in his youth and childhood,

"Train a child in his way, etc., even when he grows old, etc.""")

In a manner that they become "all equal for good".

And this is also one of the reasons for printing the kuntres Etz HaChaim in a special edition and distributing it to each and every one of men, women, and children at the conclusion and sealing of the birthday, 20 Marcheshvan

(the beginning of this Shabbos eve)

,

- which,

it is superfluous to explain that the intention is that they should study in this kuntres,

And in the manner of study that leads to action⁵,

And as it is written at the conclusion and seal of the pamphlet: "And after all these things, I ask you to set your hearts to all the things stated in this pamphlet,

And let these matters be on your hearts always,

For it is very difficult for me to say and to repeat and to say,

And therefore let these matters always be before your eyes and not be forgotten by you,

And they are your life and length of your days, and with this you will live eternal life, etc." -

In order to emphasize that all these matters are sustained in their full strength and completeness

(and with greater emphasis)

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

the "managing director" of the Tomchei Temimim Yeshivah,

and particularly after the completion of forty years from his passing,

that "a person stands on the opinion of his teacher"⁶³,

and accordingly the work of the third generation is already complete

(may he live for many good years)

"

the generation of redemption,

.

"On the third day He will raise us up and we shall live before Him."

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And to add even more to this - behold,

since, by Divine Providence, a new maamar of the birthday owner was revealed close to the 20th of MarCheshvan"•

(that he said in the year 5678,

and nevertheless,

it was hidden for decades,

And it is specifically revealed in these days¹"')

,

they should print and distribute to each and every one

(without a vow)

also this maamar²"¹,

that through this there will be added even more in the study of Chassidus

(and in Torah study in general/ and in a manner of study that leads to action.

May it be His will that the increase in the study and dissemination of the teachings of Chassidus,

together with the increase in the study of the revealed part of Torah,

for several matters of the revealed part of Torah are found in this discourse,

and the dissemination of Torah and Judaism,

including and especially through the establishment of institutions

new ones,

and the founding, strengthening, and expansion of existing institutions³"¹,

houses of Torah,

houses of prayer

(service)

And houses of charity - they will hurry and hasten and bring immediately the true and complete redemption through our righteous Mashiach,

that then they will say specifically regarding Yitzchak, 'For You are our Father' - 'Toldos Yitzchak'

(as above, p. 49)

.

And with extra emphasis due to the connection to the Rebbe, my master father-in-law, the Rebbe, leader of our generation - whose second name

(conclusion and seal of his name)

Yitzchak,

Asher,

in his time already testified that all the matters of the service were completed,

also the "polishing of the buttons"""¹,

and therefore he commanded

(and gave strength)

"Stand ready all of you"-"¹ to receive the face of our righteous Mashiach,

and all the more so in these days of ours.

And especially when seeing the events in the recent period regarding "the generations of Ishmael"

(at the end of our Torah portion)

- which,

In addition to the fact that the entire matter of "kingdoms provoking each other" is one of the signs of the redemption,

as our Sages said: "If you see kingdoms provoking each other, await the feet of the Mashiach,"

this is with extra emphasis regarding "the generations of Ishmael,"

as it is stated in Yalkut Shimoni⁷"¹ "The year in which the King Mashiach is revealed."

.

The king of Persia provokes the king of Arabia.

.

All the nations of the world are in turmoil and panic.

(As we see tangibly the confusion of the nations of the world, who do not know what to do,

And they seek various advice, etc. / And the Holy One, blessed be He, says to Israel, "My children, do not be afraid. Everything I have done, I have done only for your sake."

.

The time of your redemption has arrived,"

And he continues,

of the King

Shabbat Parshat Chayei Sarah,

2nd of Marcheshvan

the Moshiach.

.

He stands on the roof of the Holy Temple•¹⁰ and he announces to them, to Israel, and says: “Humble ones, the time of your redemption has arrived” – as they proclaimed and are proclaiming, especially recently.

And so may it be for us – that all the children of Israel leave the exile,

"With our young and our old etc., with our sons and our daughters""¹,

Includes even the infants who were born

(or will be born)

on this holy Shabbos day

(and adjacent to it/ and all of them together

(including also Bnei Yisrael of all previous generations,

and “Awaken and sing, you who dwell in dust”¹¹¹¹¹)

come

("with the clouds of heaven"¹)

to our holy land,

to Jerusalem, the holy city, and to the holy mountain and to the third Holy Temple,

and merit to hear "a new Torah will go forth from Me"¹¹⁰,

immediately, instantly.

40

Sefer HaSichos - 5751