English translation — משיחות ש״פ תולדות, מבה״ח ועד״ח בסלו ה׳תנש״א

- In connection with the worldwide conference of emissaries -

The worldwide Conference of Shluchim,

of the Shluchim ShY” of the Lubavitcher Rebbe, the Rebbe, our leader of our generation,

throughout the entire world - begins on the Shabbos of Parshas Toldos,

and continues in the following days of Parshas Vayetzei

(which we begin reading at Mincha of that Shabbos)

.

In previous years we have already spoken about■ the connection of the Conference of Shluchim with the Torah portions

[which we read - by Divine Providence,

And with which one needs,

"Lavan"¹ - at that time]

: The first time that the Torah speaks about shlichus is at the end of Parshas Toldos*

(the weekly Torah portion of that Shabbos)

- "And Yitzchak sent Yaakov and he went etc."

And afterwards at the beginning of Parshas Vayeitzei⁵ it speaks about the actual fulfillment of the shlichus - "And Yaakov left Be'er Sheva and went to Charan."

Since the shlichus is recounted in the Torah

(and in particular - that it is the first shlichus in the Torah)

,

Torah from the word hora'ah*,

an eternal instruction⁷ to Jews in all

the times and in all places,

and especially that this is a mission from the Patriarchs - the journey of our father Jacob on a mission from our father Isaac,

and 'Maaseh Avot Siman L'Banim'• - it is understood,

that from the mission of Jacob in these parshiyot one can derive instructions in the service of Jews in general,

and especially - in connection with the matter of shehazman garma — the worldwide gathering of shluchim and the work of the shluchim of the Yitzchak of our generation

("And Isaac sent")

- His Holiness, my father-in-law, the Rebbe, leader of our generation.

In addition, there must be a connection and study from that which the gathering of the emissaries,

and the reading of these portions in the Torah,

is adjacent to

(Rosh)

the month of Kislev,

and in this year - on the Shabbat of Blessing and the eve of Rosh Chodesh Kislev,

which has a special connection to the work of shlichus in our generation,

and particularly of the shluchim — spreading Torah and Judaism,

and especially — spreading the wellsprings outward,

and its main matter began in the month of Kislev — on the 19th of Kislev,

the festival of redemption of the Alter Rebbe

(the Rosh Hashanah of Chassidus"■/ and then

(in the years after this)

- the 10th of Kislev,

The Festival of Redemption of the Middle Rebbe

(and 9th of Kislev - his birthday and his yahrtzeit/ and this also has a connection to the days of Chanukah

(at the end of the month of Kislev)

- and its essence is the miracle of the oil,

The concept of

Parshas Toldos,

from Rosh Chodesh and Erev Rosh Chodesh Kislev

(Conference of the Shluchim)

"A mitzvah is a lamp and Torah is light",

Including and especially — the innermost dimension of the Torah

(oil of the Torah")

.

In the Torah's story about Yaakov's mission — there are several precise points:

At the end of our parshah

(Parshas Toldos)

It already says that "And Yaakov listened to his father and his mother and went to Padan Aram" - why does it say again"

(At the beginning of Parshas Vayeitzei)

"And Yaakov left Be'er Sheva and went to Charan"**.

Why does the verse specify the place name from which Yaakov's departure was - "And Yaakov left Be'er Sheva".

The precise wording of "Charanah" and not "LeCharan".

That is, what Rashi writes in several places,

that "a word that requires a lamed at its beginning, the Scripture placed a hei at its end",

But knowing the ultimate precision of every word in the Torah,

one must understand why it says here in the verse "Charanah" and not "Lecharan".

It will be understood by prefacing a general question on this matter:

Yaakov's departure from Be'er Sheva to go to Charan is a very great descent: leaving Eretz Yisrael,

the land where his father sojourned,

to

Charan,

"Wrath" — anger of the Omnipresent

(in the world")

"

to Lavan the Aramean,

with all the undesirable matters connected therewith

(as related in the continuation of the parshah)

.

Yaakov seemingly should have made an outcry,

that he does not want to leave the land of his father's sojournings and go to Charan,

"the burning anger of the Omnipresent,"

and being a tzaddik—"that a tzaddik decrees and the Holy One, blessed be He, fulfills"—he would have carried this out!

And even though his father Yitzchak sent him there, "Take for yourself a wife from there,"

(and also his mother Rivkah sent him there—"Flee for yourself to Lavan my brother, to Charan")

- but there are many paths before the Omnipresent,

Jacob could seemingly have arranged that he not need to go to Charan"

Rather, they should bring him a wife"

(Similar to what happened regarding Isaac,

that Abraham sent Eliezer to bring a wife for Isaac")

.

Moreover, regarding Isaac one can ask: Why did he command him to go to Charan — a great descent in level — and not that he should remain in his place

(Or in a place that is in the land of Israel and they would bring him a wife from Padan Aram.

Sefer HaSichos — 5751

is the explanation in this:

the mission of Yaakov

("And Yitzchak sent Yaakov")

To go to Charan emphasizes the general mission and order in the service of man - that a person should not remain in the land of his father's sojournings,

where he was raised,

even if it is a place of holiness,

Rather, he has a mission to leave from there

(based on "A man shall leave his father and his mother")

,

And going out into the world,

where there is a state of "burning anger of the Omnipresent,"

"to take from there a wife,"

and there establish a Jewish home,

and accomplish the clarification of the world,

"

("Be fruitful and multiply, fill the earth and subdue it"³,

And in the well-known expression*³ - making a dwelling for Him, blessed be He, in the lower realms.

And more generally: it is explained in the commentaries³³,

That "VaYetzei Yaakov miBe'er Sheva vaYeilech Charanah" alludes to and applies to the general mission of every Jew³³,

But the agent of the Holy One, blessed be He - the mission of the descent of the soul into the body,

from a high roof" rama

("Be'er

Sheva")

to a deep pit

("deviation")

- There is no lower world that does not have a lower one below it,

In order to make for the Highest a dwelling place there in the lower realms.

According to this, one will understand why the verse specifies the place from which he went out - "Be'er Sheva",

and the place to which he went - "Charan":

In this matter of the shlichus in general, there need to be two matters:

(A)

First and foremost - the knowledge and recognition of the agent that he is the agent of the sender,

and he is nullified to him

(at least in this mission/ and he goes to fulfill his mission with this power that the sender appointed him as his agent,

And a person's agent is like himself³³.

(b)

On the other hand: the agent must be an independent intellect³,

a separate existence from the sender

(and being a separate existence, he nullifies himself - willingly - to the sender/ for only then can he fulfill his mission³.

And likewise, it is understandable regarding the first mission of a Jew - the descent of the soul into the body - that in it there are the two extremes - from one extreme to the other,

The descent of the soul from a high roof to a deep pit: The soul descends from a roof,

And in the roof itself - a high roof,

And it descends not to a level place,

But to a pit,

And in the pit itself - a deep pit,

And in this itself - "an empty pit with no water in it"•³,

And

Shabbos Parshas Toldos,

from the 2nd of Cheshvan and Erev Rosh Chodesh Kislev

(at the time of the shluchim)

Moreover - "snakes" and scorpions it has":

First of all, one needs to know the place from which one comes - the source and root of the soul which originates from supernal above - "Be'er Sheva"

(high tree / in the aspect of Binah*⁴,

the source

(well)

Of the seven attributes (midot),

the seven branches of the menorah

(in which all souls of Israel are included■⁴/ And above this it can be said - that 'Be'er Sheva' refers to the root of the attributes - the root of the soul - as they are above the intellect;

On the other hand - the mission consists of this,

that the soul descends lower and lower,

until a descent that is not in the city - 'to Charan'

(and the true concept of the journey is - that it is not in the city/ in the world of separation,

until this lowest world, below which there is no lower in terms of concealment of His light, may He be blessed⁴

A deep pit,

An empty pit with no water in it

(But there is no opposite/ until later - 'the wrath of the brother of the Place' - this world is full of <i>klipot</i> and <i>sitra achra</i> which are truly against G‑d¹⁵

(Snakes and scorpions are in it/ which is incomparable to 'Be'er Sheva' - incomparable either from the perspective of the emissary,

That being a soul in a body, he is openly "a second one",

A separate existence from the sender

(as it were)

,

And both from the place of the mission,

That there the influence of the

(the place of the >sender¹⁶ - because specifically then can one fulfill the mission in its perfection,

to make a dwelling place in the lower realms,

in the lower realms as they stand in their level as lower realms⁴⁴.

And it can be said,

that in addition to the elevation that through this a dwelling place in the lower realms

(fulfilling the intention of Hashem's desire / thus through this also emerges the elevation in the revelation of the power of the sender's force: as soon as the agent finds himself in "charnah",

There is no place or situation where distress ceases entirely.

(up to the point of - not in a way of [being] earthly)

The influence of the sender

(and the place of the sender / the emissary must receive more of the sender's essence and power

(since a person's emissary is like himself)

In order to overcome the concealment and hiding; and therefore it is understood,

that then the essence and power of the sender stands in complete revelation - so that even in a "remote area" it is conducted through

(by the emissary)

the will of the sender,

through the fact that the shliach,

being by himself a separate entity,

and being in "Charan,"

a deep pit,

where the influence of the sender is not felt on his own,

nullifies himself to the sender and hears and feels that he comes "from Be'er Sheva,"

from the high roof.

The service of Yosef is a continuation of the service of Yaakov &lt;,

"These are the generations of Yaakov, Yosef" - Bereishis 37,

the continuation of the essence of Yaakov in Beriah, Yetzirah, Asiyah,

until K'Marim

(see Sefer HaMaamarim Melukat, Chelek 13, p. 204.

and p. 2)

.

Sefer HaSichos - 5751

Based on this, we will understand the reason why it says here "harannah" and not "lacharef:"

(And Jacob went out from Beersheba and went)

lacharef is

(more)

emphasizes that there is still a continuation and connection to the departure

(and the place of departure)

- that his departure from Beersheba spurred in the direction "lacharef; whereas "vayelech chargah" emphasizes more than "charef"

(the place of the mission)

Is a special place and not so much a continuation

("l-")

to the departure from Beersheba.

And one might say,

that this is also hinted at in that "with the letter hei this world was created"⁴⁵,

because just as in the letter hei the left foot is separated from the right foot and the roof⁴⁴,

so too this world

(Asiyah)

It was decided - "I have also made him"⁴⁷ - from the higher worlds⁴.

And to add further,

That the hey of "charagah" alludes to the descent within Charan itself,

In the lowest part of Charan itself.

Like the descent into the deep pit,

In the well itself - a deep pit.

Until a pit that has no water,

And even lower: 'the burning anger of the Omnipresent' - serpents and scorpions are in it - Lavan the Aramean.

And as it turned out in practice,

That Yaakov's going into "exile" in Lavan's exile,

Was connected with a very great descent - incomparable to the state in "Be'er Sheva"

(in the house of his father Yitzchak)

-having to deal with Lavan the Aramean,

Lavan dealt with him deceitfully.

("למה רמיתני"*⁴^ until Yaakov complained that during the years with Lavan "ביום אכלני חרב וקרח בלילה""⁵,

From which it is understood that this was connected with a spiritual descent in the service of Yaakov⁵¹,

And how great was the descent - that it lasted twenty years,

Twenty in gematria is keter",

A descent in the level of keter.

And despite all this, Yaakov served his service by Lavan in Charan,

And there he fulfilled his mission in completeness.

(As a Merkavah to⁵⁵/ to set up the twelve tribes,

And in the manner of "his staff complete"⁵⁴ - the foundation of the people of Israel,

And in the work of refinement

(The sheep of Lavan)

⁵⁵,

And through this he continues and reveals the desire of the sender, Arich, in "transgression".

Shabbos Parshas Toldos,

Meivorchim HaChodesh and Erev Rosh Chodesh Kislev

(Kinus HaShluchim)

and 45

that is

So through Yaakov's descent "Charana",

an elevation came even regarding his

(Yaakov's)

situation being in the land of his father's sojourns - he was elevated to the level of Keter

(twenty)

For greater elevation,

which is above the aspect of Be'er Sheva

(the source of the seven attributes,

up to above the intellect)

,

and simply - the establishment of the twelve tribes,

and the completion of the work of clarification with Laban's flock,

until then the air in which Yaakov himself came to the elevation - then "and the man increased exceedingly exceedingly"*⁵.

Accordingly, it is also understandable the reason why it says "And Jacob left Beer Sheba and went to Charan" even though before this

(at the end of Parshat Toldot)

it says* 'And Jacob listened to his father and his mother and went to Padan Aram': at the end of Parshat Toldot it sounds as if Jacob's going

("and went to Padan Aram")

is an influence and revealed outcome of.

And Jacob listened to his father and his mother",

the mission of his father and his mother.

Thus in this is evident the influence of the command of the sender,

And consequently, it is only not so emphatically the descent downward into the deep pit; however, at the beginning of Parshat Vayeitzei comes the novelty that "And Jacob went out from Be'er Sheva and went to Charan" - the complete departure from Be'er Sheva,

and went to Charan - a journey

(and descent)

incomparable in "Charan",

in "the anger of the Omnipresent"⁵⁷,

As this is separated from the command of the sender

("וישלח יצחק",

and even from "וישמע יעקב etc.")

.

And one can say the reason for both verses - because the order of service is from the light to the heavy: first comes the command of the mission - "וישלח יצחק"*,

then the acceptance of the mission - "וישמע יעקב",

and the -

beginning of its existence - "וילד"

(But still a continuation of the command and acceptance of the mission)

,

Until - the actual departure and descent - "And Jacob left Beersheba and went to Charan"

[And even after this there are several levels: the promise of HaShem to Jacob that he should be successful,

the prayer of Jacob,

Until - his actual arrival in Charan,

and his service there]

.

And one can say that the reason why specifically Yaakov was the mission to go and do his work in Charan,

and also - the elevation that came about through him - because our father Yaakov

("chosen of the patriarchs"•⁵)

was the perfection of service,

as is known⁵⁵ that Yaakov is the attribute of truth

(tiferet)

- the central bolt that connects from one end to the other,

So, just as Divinity stands on the highest level in the aspect of "Be'er Sheva," Jacob draws it down to the lowest level into "Charan."

And in general, in this consists the service of Jacob throughout all the days of his life.

(Also before and after his service in Charan, beginning from when he was born - as hinted in his name "Yaakov,"

on the name "and his hand grasping the heel of Esau" - as is known, a person's name expresses the content and essence of his service:

And prefacing the question: How does it come that the birth of our forefather Jacob should be connected with that "his hand was grasping Esau's heel"?

Sefer HaSichos - 5751

And furthermore,

That,

His father "called him Yaakov because of grasping the heel,",

And Ram is his name which is called in the holy tongue,

The name that expresses the content of his service?!

The explanation is this: The service of Yaakov consisted in that he should refine and draw down G-dliness even to the lowest levels

(in a manner of from one extreme to the other)

.

Therefore his birth is connected openly with what,

and his hand grasps the heel of Esau,",

And because of this he is called,

Yaakov\"

yud״

(letters,

yado״“)

Eikev⁴⁴,

the continuation from yud״

(the root of the soul in Chochmah of Atzilus)

In the aspect of heels"

Until in,

heel of Esau".

But in order that the service should be complete,

Must first be the descent downward - that openly Esau should be the firstborn,

And,

And after that his brother came out with his hand holding the heel of Esau"

And then Yaakov should need to do his service down in this world,

until he would need to be clothed in the garments of the clarified,

in the garments of Esau,

until then,

“Your brother came with deceit and took your blessing” - a greatest descent came to Yaakov himself,

and his attribute is the attribute of truth,

and afterwards he descended lower,

,

And Yaakov left Be'er Sheva and went to Chatah",

In the house of Lavan the Aramean

(And also there

says Yaakov,

"If he is a deceiver, then I too am his brother in deceit,"

an open descent regarding the attribute of truth, the attribute of Yaakov)

:

But the intention in all these descents,

is to accomplish the clarification even further below,

And through this, a most sublime revelation should emerge,

until the revelation of the root of Esau - the abundant lights of Tohu,

which are,

very great and cannot be enclothed within the vessels, etc.,

But from the perspective of the root of his root in the surrounding lights of Tohu, the lights of Tohu are above the lights of Tikkun - the root of Jacob,

And through the service of Jacob, he draws down the abundant lights of Tohu into the abundant vessels of Tikkun⁶,

But in this itself - the clarification is in an orderly manner

(from the world of Tikkun of Jacob / beginning from the clarification of,

And his hand grasping the heel of Esau"\,

He is holding only by,

heel of Esau"

(in the lowest level of the lights of Tohu/ and then he ascends from level to level in his service,

including also - in the service of refining Esau,

,

Sell me today your birthright to me",

and then - Jacob receiving the blessings of Isaac for Esau,

Through the fact that he dressed himself in,

"the coveted garments of Esau her older son"⁷,

and through this it was revealed that his name Yaakov is from,

"And he said, 'Is he not rightly named Yaakov, for he has supplanted me these two times: my birthright he took, and behold, now he has taken my blessing.'"⁷,

Shabbos Parshas Toldos,

Motzoei Shabbos and Erev Rosh Chodesh Kislev

(the gathering of the shluchim)

But afterwards Yaakov had to flee from Esau,

Because Esau was not yet ready for clarification,

And Jacob descended to Charan,

to gather the clarifications from Laban's sheep,

Until then afterwards - after the twenty years in Charan - he went also to clarify Esau,

Until in place of Esau - "And Jacob sent messengers before him to Esau his brother to the land of Seir etc.,"

And he commanded them saying: 'Thus shall you say to my master, to Esau: With Laban I have dwelt and delayed until now.'⁷⁵

Until then, in Jacob's knowledge, Esau was already completely ready for clarification,

And beyond this - he was already after the clarification,

Therefore he later said, "Until I come to my lord to Seir,"

in order to receive

(from "my lord")

the abundant lights

(my lord)

of His law,

from the aspect of Seir,

the aspect of hairs for superiority."

The hairs of the beard from the thirteen tikkunei dikna,

"His garment is white as snow and the hair of His head like clean wool"

(In the aspect of Keter, which is a most sublime continuation above the mochin

(Which cannot be drawn down except through the tzimtzum of the hairs,

The surplus of the mochin, and this should be drawn into the great vessels of tikkun

(The level of Yaakov), until they should transform the undesirable matters that emerge through the suckling of the external forces from the hairs — then the "negah ger bazakan"⁷

(Which is below - below negah*⁷)

Is transformed to pleasure,

What is in

Above delight"

(Above the intellects,

and also above desire and will,

the aspect of Keter)

".

From this we understand the lesson that every Jew derives from the mission of Yaakov in Charan,

So the Almighty sent down His

(the Jew's)

soul from 'Be'er Sheva' down here in 'Charan',

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

And although this is the greatest descent,

to the point of incomparability,

he must not be affected by it,

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

And the agent of the supernal man*• is like himself*,

until "like the sender himself"*•

(as it were)

.

And moreover: since he finds himself in "charon",

where there one does not see openly the influence from the sender,

he must arrive more,

and consequently he receives,

The strength and power of the sender.

And specifically through the great descent - there is achieved a greatest ascent,

higher than the place

("Be'er Sheva")

from where his soul had descended.

And the lesson stands further in the—

The affliction—he is the one who,

Pleasure—Zocha in him,

See, 2.

Vol. 2, p. 265,

and fish

(See, 40)

273,

5797 in the introduction to Lev,

.

Talmud Bavli

(Noach,

.

Sefer HaSichos - 5751

When Jews find themselves in exile*,

And if even the mission of the descent of the soul into the body itself is a lower descent,

"Woe to the children who have been exiled from their father's table,"*

Not to mention in a time of persecutions and decrees of the kingdoms in the darkness of exile,

But even in a time

(as now)

when Jews find themselves in a kingdom of kindness,

and they serve their service with rest of the soul and rest of the body - they still do not attain the true state where Jews belong,

reclining at their father's table,

Until in such a manner that,

And your eyes will see your Teacher"

And consequently one then needs to come more to the strength and power of the sender,

And according to the rule that descent is for the sake of ascent / and the lower the descent,

the higher the ascent that comes through it - it is understood that the descent into exile,

brings about an even higher ascent and revelation of the power of the sender in the messenger,

and also - a greater revelation in all matters,

similar to what was in the exile of Egypt,

Thus this brought to this,

And afterward they left with great wealth"*•,

And likewise in this last exile,

Which has already lasted over nineteen hundred years,

With the only explanation - that this is in order to bring a

great wealth" that is incomparable in the redemption

the true and complete⁷*.

- And to note,

So now,

After so many years in exile,

This is also no explanation,

Because one could have already had it from long ago,

the future "great wealth."

And accordingly, one must say the reason why specifically in the later generations in exile,

the innovation regarding the concept of shlichus (mission) through our Rebbes and Nesi'im in general came about,

And especially — through His Holy [title] my father-in-law, the Rebbe, the Nasi of our generation — then "Yitzchak sent" emissaries,

He imbued a new power into the general concept of shlichus (mission) of every Jew,

(But, the emissary of the Holy One, blessed be He / through that which he declared and gave power that the mission of every Jew in our generation is to spread Torah and Judaism and to disseminate the wellsprings outward.

And he said that for this one must go out from one's place and situation — "And Yaakov left Be'er Sheva and went to Charan,"

And to reach Jews wherever they are.

Until this was expressed in actual practice — through the fact that among the Jews themselves there are those who have merited and been chosen to be shluchim — who are completely devoted to the work of spreading Torah and Judaism and disseminating the wellsprings outward,

As we now see the actual situation,

That in all corners of the earth there are shluchim of the Nasi of our generation — and among them are the shluchim who have now gathered together—

Shabbos Parshas Toldos,

Mibeis HaChayim VeOyves B'salo

(B'os HaShluchim)

Gathers in the worldwide Kinus HaShluchim — which are engaged in the aforementioned work,

including light in the manner of a shliach who makes a shliach, etc. — in a way that is born and spreads,

the light adds and light.

And according to the above, one can say a deep reason for this,

Because the further and deeper the darkness of the exile — the more one must come to the work of shlichus in "Charanah",

To reach Jews in every place they are and to arouse them to add even more in all matters of Judaism,

And although this is connected with a descent, seemingly - the descent of the darkness of exile in general,

And the descent of the emissaries to go away from "Be'er Sheva"

(the land of his father's sojournings)

"And he went to Charan" - this itself proves, however,

That the further - in quantity and in quality - one is from the sender and the place of the sender - the more one must reach,

And the more one receives,

the power and strength of the sender.

And all these elevations that come to David from the descent,

as above.

Based on this, one will also understand the connection of the International Conference of Shluchim

(and the Torah portions that are read in proximity to this)

with the month of Kislev:

The main concept of,

"Ufaratzta" – "Your springs will spread outward" which began on Yud-Tes Kislev,

The festival of redemption of the Alter Rebbe,

Came through that which previously was an accusation against the revelation of Chassidus in the manner of Chabad from the Alter Rebbe,

And this brought about the imprisonment; but the intention in the descent was - that through this should emerge an addition and expansion,

Until without hindrance,

In the spreading of

the wellsprings outward,

as it became after the redemption on 19 Kislev.

[And as an example of this - and before this, the air of their son Chanukah,

The miracle of the oil,

At the end of the month of Kislev - after the kingdom of wicked Greece prevailed,

And they found only one cruse of oil•♦,

And this indicates the revelation of the innermost aspect of the Torah,

The oil that is in the Torah - specifically through the descent into exile]

.

And as is known, the parable of the Alter Rebbe״ - as an answer to the question and complaint about the widespread revelation of Chassidus - of a prince who became unwell,

And the king orders the physician - after all other remedies do not help - to grind the most precious jewel in the king's crown and mix it with water,

And pour the child into the mouth,

If.

.

.

A drop will enter and save him.

.

.

And so - generation after generation after the Alman Rebbetzin,

When it came to the depths of the exile - there came ever more revelation of the innermost aspects of the Torah through our Rebbes and Nesi'im,

Until the innovation that came in the dissemination of the wellsprings outward - as a result of the imprisonment and redemption of 12-13 Tammuz - after his holy father-in-law, the Rebbe, arrived in the lower hemisphere.

Until then in our generation,

and especially in the most recent years,

there came into this in a manner above measurement and limitation — that one squanders the King's treasures which were

Sefer HaSichos - 5751

when hidden throughout the generations\,

and even the unique individuals who had them in their possession did not have the ability to publicize them and teach them in a manner of comprehension and grasp from chochmah, binah, and daas—through which comes a novelty and addition relative to how the treasures of the innermost aspects of the Torah are from the source of the soul, etc.

(On the level of the elevation that is achieved through the service in Charan for the situation in "Be'er Sheva")

: And now the treasures are being revealed

[And in particular - from the Torah of the Tzemach Tzedek,

whose two names are the name of our righteous Mashiach\",

who will teach the entire nation the inner dimensions of the Torah\]

,

and they are being printed,

in a way that everyone can study them in a manner of Chabad,

and to disseminate the wellsprings outward,

until into the outermost, beyond which there is no further.

And it could be said,

that the innovation in revealing the inner dimension of the Torah in our generation

(connected especially with the month of Kislev)

is connected — and they are interdependent — with the innovation in the matter of shlichus in our generation: not only that the departure of the shluchim from "Be'er Sheva"

(the land of his father's sojourning)

in order to disseminate the wellsprings outward to all ends of the earth,

Do not touch, heaven forbid, the revelation of the inner dimension of the Torah

(from "Be'er Sheva"/ but on the contrary: through the fact that the shluchim go out on their mission to distant places - physically and spiritually - from the place of the sender - this brings

more out, and this reveals more the powers of the sender,

including in our matter - of the revelation of the inner dimension of the Torah,

the teachings of Chassidus Chabad,

in the manner of "your springs will spread outward",

with greater strength and greater might,

in a way that one reveals the treasures as above.

Among the events in the world

[and in connection with the air with the actions of the aforementioned shluchim]

Where one sees an example of the aforementioned matter - this is what the state,

which had "imprisoned" the Rebbe, my father-in-law, the Admor, because of his involvement in spreading Torah and Judaism and disseminating the wellsprings outward,

and a decree was issued,

and then the verdict of exile in Kostrama

[that the pain of exile "is almost equivalent to the pain of death" / the same state recently changed its attitude from one extreme to the other,

and has let out — and continues to let out — hundreds of thousands of Jews so that they can travel wherever they want,

including — to the United States,

and even to Eretz Yisrael.

And furthermore: the country itself assists in this,

including — through expenditures of money

(which is — in part — collected from the taxes of all the inhabitants of that country)

.

And among those whom they let out and with their assistance — are also Jewish children who were harmed by the uprising in Chernobyl.

(A few years ago)

- the state exerted itself and exerts itself,

and at their expense,

they take them out and heal them.

Until as in the last year - the state helped them send out from

95)

Chinuch Mitzra ti.

Shabbos Parshas Toldot,

From the 2nd of Chanukah and Erev Rosh Chodesh Kislev

(Kinus HaShluchim)

There and left scattered in Eretz HaKodesh,

And there itself - in,

Kfar Chabad",

What there one deals with them and one endeavors to distribute them etc.-

What all this shows on the elevation of the deep pit

(of that land,

which opposed Chabad/ until a state of Chabad-dai,

until - Kfar Chabad,

which alludes to the innovation of Chabad Chassidus,

to bring out the inner dimension of Torah and the teachings of Chassidus in details and minute details

(similar to the prophecy of Ezekiel,

a village dweller who describes the King's chariot with all details because of his great enthusiasm for it")

,

which although it comes through the descent into exile - it comes about, however, through it an elevation even regarding the revelation of,

Be'er Sheva"

(that before the descent / until the revelation of the pleasure

(which is above pleasure,

instead of the lower from afflictions⁷)

which comes through learning the inner Torah with Chabad in the intellect.

[And to add instruction about the hint of that which the prophecy of Yechezkel ben Buzi was in the diaspora "on the river Kevar": through the descent into the land,

and there itself - on the river Kevar,

which hints at the

Coldness that the evil inclination throws into someone who hears a wondrous matter in Torah in the inner dimension of Torah,

And instead of listening properly and perceiving the novelty in it - he says: 'Heh!',

"already" - I have already heard that once - already - heard!.

.

.

If he would have actually heard it,

he would now also perceive the novelty in this.

.

.

- is through the descent,

becomes the revelation of the prophecy of Yechezkel in a manner of Chabad,

in details and minutiae.

And as hinted also in his name Yechezkel - Chazak Kel,

Ben Buzi - the revelation and spoils even more than the spoils of the sea

(Alma d'Itkasia)

from the innermost aspect of the Torah,

in a manner of,

they will utterly despise him"""]

.

From the lessons that can be derived from the above-mentioned regarding the International Conference of Shluchim,

which will be presented shortly, bs,

"And Isaac sent Jacob, etc."

,

ויצא יעקב מבאר שבע וילך חרנה\,

And on Shabbat Mevarchim and the eve of Rosh Chodesh Kislev:

To all, first - a strengthening and encouragement to every shliach,

So not looking how far he is - physically or spiritually - from the place

(and his level)

the sender,

he has the sender with him,

and moreover, a person's agent is like him,

until he is literally like the sender himself,

and has all the powers of the sender to carry out his mission,

and with greater fervor and greater strength,

And on the contrary - the further he is from the place of the sender,

the more he needs and he has,

and until actually,

the strength of the sender,

and all the superiorities that come

Shlach 6

(Brought in Rashi on Shlach 14, 18)

: There is and run that grows nobles and there is a land that grows weaklings, etc.

Sefer HaSichos - 5751

Out through the? work in,

the song\",

And what deeper the "Charna",

Even more so is the chidush when the shliach nullifies himself to the meshaleiach and through this – he fulfills the will of the meshaleiach,

as a great principle in Torah.

In addition, we also have the lesson from the "Kinus HaShluchim HaOlami",

that this is a gathering and unification of all the shluchim together,

not looking at the differences between them.

And as known¹⁸ the several levels that exist in shlichus,

and in general from low to high:

(1)

The action of the agent indeed relates to the sender,

but not the agent's power of action and his other powers.

(ב)

His power of action is nullified to the sender,

but not the other powers.

(ג)

His entire existence - all his powers,

his desire, will, intellect and emotions - are completely nullified to the sender.

Until

(d)

that he is "like the sender" and more

(e)

"literally".

Nevertheless,

When it comes to the Kinus HaShluchim,

all the Shluchim must

All types among them — both the most elevated shluchim,

and the shluchim who are for now more lowly

(for whatever reason)

— unite together,

and emphasize the common point among all the shluchim,

that they are all shluchim of the Rebbe, our master, our teacher, the Rebbe, the leader of our generation,

and through this — he brings out in them even more openly their shlichus from the first Meshaleach,

the Aibishter.

And a man helps his fellow, and to his brother he says, 'Be strong!' - each shliach helps the other and the other shluchim in their work of shlichus,

and in the entirety of all of them

(in all levels of shlichus)

- then each shliach does all that depends on him to fulfill his shlichus in disseminating Torah and Judaism and disseminating the wellsprings outward,

including and especially in our generation - in a manner of be'oh

(as mentioned/ then one disseminates the wellsprings outward to all Jews in a manner that is beyond measure and limit,

and as is known the directive from the Rebbe

(from the Rebbe Rashab)

may his soul rest in Eden"*,

Thus, now one does not need to wait for an order in avodah,

Rather - "Grab and eat, grab and drink""׳.

And in this comes an additional lesson from the weekly Torah portion of this Erev Shabbat: first, the mission of Yaakov - Yaakov receives the blessings from Yitzchak,

Beginning from "And may He give you"⁵"׳.

Rashi explains,

that the conjunctive vav of "vayitein"

(Even though this has no continuation to what is written earlier "See the smell of my son, etc.")

Comes to teach that "יתן ויחזור ויתך".

From this is the instruction to every emissary

(who actually receives Yitzchak's blessing of "ויתו לח")

: After he goes out on his mission,

And likewise when he arrives there - immediately after he thinks and plans his first action that he will give to the Jews in his place - "יתך"

[Seeing] on this he does not need to have a special study,

Shabbos Parshas Chuldos,

from Beis HaChayim until Chodesh Kislev

(anger of the salted ones)

Because this is the purpose of a shliach: 15 do an action of shlichus]

- he thinks immediately,

And on the contrary, he begins with the vav and only afterwards arranges the pattern to "and he will return and give" - to do the first action in time!

And being a "International Conference of Shluchim",

worldly in its interpretation time and place and eternity

(eternity)

- from this one has the lesson and giving of strength to the work of shlichus of every Jew and of all Jews,

Which are all emissaries of the Holy One, blessed be He.

And may it be His will,

That the gathering of emissaries should be a "gathering of righteous ones, beneficial to them and beneficial to the world"*¹,

And especially through that which good resolutions will be adopted regarding expanding all these activities in the work of the emissary,

Including - regarding "an emissary appoints an emissary" - !,

"Even a hundred"

(emissaries)

••¹,

Volber includes until olam¹.

And to add: So that there should remain an everlasting memento of the gathering — it was proposed••¹ that a "Sefer HaShluchim" be printed,

with the pictures of all the shluchim shi' who participated in the gathering,

including — their families and households shi',

with the divrei Torah and words of inspiration and suggestions etc. that were spoken at the gathering —

so that when one looks into this book, it will further inspire and encourage the shluchim in their work.

And regarding implementation: In addition to the "Sefer HaShluchim" that has already been published

(who has pictures only of a part of the shluchim)

- it would be worthwhile to publish a book,

which will include all the pictures of all the participants of the habeinoom,

And how good - of all the shluchim

[And as mentioned above,

both the shluchim of a higher level,

and those in a lower level]

,

Together with their households,

even small children

[For by seeing their pictures in this book, it will awaken them to go in the way of their fathers and mothers,

and become emissaries in actuality,

by bringing their power of shlichus from potential to actuality!

And it should be published as early as possible,

And how good — at least by Yud-Tes Kislev.

And may it be His will that one should add more in the actual fulfillment of the mission,

In the two extremes: each emissary is an independent entity and a sentient being,

and utilizes all his ten faculties to fulfill his mission,

and in addition to that - he is nullified to the sender,

of the Previous Rebbe.

And through this, that an emissary utilizes his ten faculties in fulfilling the mission - he reveals the aspect of Moshiach

(emissary together with ten)

in him and within himself,

And does so also regarding other Jews,

by revealing how they are emissaries and utilize their ten soul powers in the fulfillment of their mission"¹,

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Including the mission - that he speaks with himself and with others words that come from the heart,

so that here stands revealed the aspect of Mashiach within him, his innermost soul,

and through this speaking words that come from the heart,

they enter into the

heart and accomplish their effect,

Until then, the general Mashiach will be revealed,

the general singular soul³ — the coming of our righteous Mashiach,

in the true and complete Redemption,

immediately* and right away.

Sefer HaSichos — 5751