English translation — משיחות ש״פ ויצא, ז׳ כסלו ה׳תנש״א

At the conclusion and seal of the weekly Torah portion¹, it is stated: "And Jacob went on his way, and angels of G-d met him. And Jacob said when he saw them, 'This is a camp of G-d,' and he called the name of that place Mahanaim."

And Rashi explains:

And angels of G-d met him — angels of the Land of Israel came toward him to escort him to the land,

,

Machanayim — two camps,

the obligatory ones of the land that accompanied him until here,

and those of the Land of Israel that came toward him.

And in explanation of Rashi's necessity to explain as above in the plain meaning of the verse — we can say simply:

At the beginning of the portion it is stated,

"And behold, a ladder set up on the earth and its top reaching to heaven, and behold, angels of G-d ascending and descending on it."

And Rashi explains:

They ascend first and then descend,

The angels that accompanied him in the Land do not go outside the Land,

And they ascended to the firmament,

And the angels from outside the Land descended to accompany him."

And it is simple to understand that these angels

(angels from outside the Land)

Joined him and were with him the entire time he was outside the Land to guard him etc.

And based on this, it is not understood what is said at the end of the portion,

"And Yaakov went on his way and angels of G-d met him",

that on his way he was met by angels

of G-d - but,

"Angels of G-d" were with him before as well?!

And Rashi• explains that,

"And angels of G-d met him" are other angels

(that were not with him until now)

-,

angels of Eretz Yisrael"

that when he went on his way to Eretz Yisrael,

,

came toward him to escort him to Eretz Yisrael"².

And the verse continues,

And Yaakov said, when he saw them, "this is a camp of G-d"

(singular)

- it is the camp of the angels of Eretz Yisrael that are in addition to the camp of the angels of chutz l'aretz that came with him,

and therefore,

"And he called the name of that place Machanayim"

meaning,

two camps,

of chutz l'aretz that came with him up until here,

and of Eretz Yisrael that came towards him."

And the difference between the beginning of the parshah and its conclusion•:

At the beginning of the Parsha it is said that,

"angels of G-d ascend and descend"

,

"ascend first and then descend"

that is,

that first the angels of Eretz Yisrael who accompanied him in the land ascended to the firmament,

and afterwards the angels of outside the land descended to accompany him outside the land - that there was not a duration of time that both types of angels were with him.

And at the conclusion of the Parsha it is said,

And he called the name of that place Mahanaim"

i.e.,

two camps,

of the Diaspora.

.

and of

Sefer HaSichos — 5751

Eretz Yisrael"

For only in this place were the two camps of angels at that time.

And with the well-known preface that all matters of the Torah

(also the stories in the Torah)

are eternal instructions¹ in the service of Bnei Yisrael,

and especially the stories about the Patriarchs¹¹,

that 'the deeds of the Patriarchs are a sign⁵ for the children'¹³,

an instruction and empowerment for Bnei Yisrael in all generations" - based on this we must say,

That in the matter of—"And Jacob went on his way, and angels of G-d met him, etc. And he called the name of that place Machanayim" is hinted the order of service of each and every Jew throughout all generations¹⁵.

And the explanation of the matter:

Each and every Jew is comprised of soul and body - the soul is literally "a part of G-d from above",

which descended "from a high roof¹⁷ to a deep pit"¹⁸,

to this lowest world, below which there is no lower,

and becomes clothed in a physical and material body,

which,

even after the descent and clothing of the soul in the body, they are at a distance of value from each other, similar to the distance of value between the Land of Israel and outside the Land,

Because,

the soul even in its descent below "

(the soul You placed within me)

she is pure"*¹,

like the Land of Israel which is a holy and pure land,

whereas the body is called "the skin of the serpent""²,

like the diaspora

(whose materiality and atmosphere are impure)

²¹.

Accordingly, the service of each and every Jew is also divided into two divisions

(general)

- the service of the Land of Israel,

in matters of holiness

(which is primarily from the soul) / and the service of the diaspora,

in matters of the mundane

(which is primarily from the body)

,

which,

These two divisions also exist in time - the work of the day of Shabbat in matters of holiness

(heavenly work / and the work of the six weekdays

(the main one)

in mundane matters,

as it is written, "Six days you shall labor and do all your work"²²,

"Six years you shall sow your field and six years you shall prune your vineyard"*².

Parshas Vayeitzei,

7 Kislev

Based on this, it is understood that in the service of each and every Jew"

("And Yaakov went on his way")

there is the concept of "Machanayim",

"two camps

(of angels / of outside the land.

.

and of the Land of Israel":

It is known that from every deed and service of each and every Jew, an angel is created.

And since with each and every Jew there are two types of service,

service of the Diaspora and service of Eretz Yisrael,

he has two camps

(kinds)

of angels,

angels of Chutz LaAretz

(from the service of the Diaspora)

and the angels of the Land of Israel

(from the service of the Land of Israel)

".

And additionally, the matter of "Machanayim"

(two

the actual service continues [for] 6 years. It is in "your field" and

"your vineyard",

Secular matters.

camps of angels)

it is from the work)

each and every one of Israel,

he also acts in the place where he is

(his portion in the world)

- "And he called the name of that place Machanayim" - that he becomes master of the place,

therefore he determines the name of the place,

gladdens and causes

(and indicates the content of)

the place,

and the name that he calls is "Machanayim",

named after the two camps of angels - thereby emphasizing that the matter of the two camps of angels

(that were made through his service in matters of Eretz Yisrael and Chutz LaAretz)

is drawn and permeates within the boundaries of the world

("the place" / to the extent that s- that the name of the place becomes.

And we should add in explanation of the matter of "And the angels of G-d met him... camps" in the service of man - that the service of "the two camps"

("of the diaspora and of the Land of Israel",

service of the body and service of the soul)

it is in a manner that the advantage of "angels of Elokim" is evident and felt:

"Elokim" is one of the seven names that may not be erased,

and its meaning is from the language of power and strength,

"a powerful one, Master of ability and Master of all powers"³¹.

And from this is understood the explanation of "Malachei Elokim" in the service of man - that the service is out of strength and might,

namely,

service out of great effort,

by means of an addition of strength and might,

and until strength and might

(which is expressed in effort that is)

above the boundaries

of man.

And this matter is emphasized also in the title "servant of G-d" - based on toil and effort,

both in

Sefer HaSichos - 5751

work of the body

(angels outside the Land)

and in the work of the soul

(angels of the Land of Israel)

:

In the service of the body - as explained by our master the Alter Rebbe in Torah Or, in the explanation of the verse 'Six years he shall serve,'

That 'ya'avod' (shall serve) is a term for the tanning of hides.

.

Tanned hides that have come out of the washing, etc.,

Which refers to the work of refining the body and the animal soul,

That because of their materiality and coarseness, their refinement and purification must be through intense work and toil, similar to the work of tanning hides,

Which is hard work,

And moreover, and this is the main point - that it is a despised work,

Therefore,

"We do not appoint a king nor a High Priest.

.

a tanner

(one who processes hides)

.

.

Since their trade is lowly, people disparage them."

And in the service of the soul — as explained by our master, the Alter Rebbe, in the Tanya, in his interpretation of our Sages' statement on the verse, "And you shall return and see between one who serves God and one who does not serve Him,"

that "one who serves God means

one who reviews his chapter one hundred and one times,

and 'one who does not serve Him' means one who reviews his chapter only one hundred times."

Meaning,

even though he "has never⁴ committed even a minor sin,

and has also fulfilled all the mitzvos that he is able to fulfill,

and Torah study is equivalent to them all,

And the study never ceases from his mouth"**

("His Torah is his craft"⁴/ however,

since "he repeats his chapter one hundred times alone",

as "it was the custom

(in their days)

to repeat each chapter one hundred times"

(for by this it is engraved in the memory completely/ and he does not have to exert himself "to change the nature of the habit",

he is called "he did not serve",

Because,

the title "servant of G-d"

(present tense)

applies only to labor and exertion to change one's inherent nature

(including also nature and habit in holiness)

,

which is the most difficult labor,

in the manner and analogue of the labor in [the work of] tanning hides".

And deeper:

The content and point of the "avodah"

("eved Elokim")

is in all matters of avodah

(service of the body and service of the soul)

- work and effort from a strength and power beyond human limits

("malachei Elokim"/"asher,

This matter applies to every form of labor according to its nature: in the labor of the body and the animal soul—through clarification and refinement of materiality and coarseness in the manner of tanning hides,

that "through tanning they change greatly for the better"⁵*,

that is,

that the labor is in a manner that it emerges and elevates

the material of humility

(see Tanya at its beginningx "a person is not deprived of it every day*

(ibid. ch. 25)

.

Parshas Vayeitzei,

7th of Mazal

59v

from the boundaries of the body and the animal soul; and in the service of the soul

(after the completion of his work in clarifying and refining the materiality,

that then his work is in matters of holiness,

“Toraso Umanuso”)

- in changing the nature of the regularity of holiness,

That is,

that it emerges and rises also from the pattern of the ordinary nature of holiness to a level above pattern and limitation,

which,

the distance of value between them is so great that for this there is need for work that is in the manner of processing hides*⁴.

In a slightly different style:

Also in the work of the body and the animal soul, the main emphasis is

(not so much on clarifying and refining the materiality and coarseness,

but)

In exiting from the boundaries of his reality,

But,

Since the definition of the reality of the body and animal soul is a matter of materiality,

The exit from the boundaries of his reality is expressed in the refinement and purification of materiality.

Therefore,

Even after he has completed the work of refining and purifying the materiality of the body and animal soul,

And his main occupation is in the work of matters of holiness

(the work of the soul / he must continue in the matter of 'work' - to exit from the boundaries of his reality in the present,

through change of the habitual nature of holiness,

and he adds and goes further in departing from the boundaries of his existence

(in holiness itself)

from one elevation to another,

until the Infinite.

And further, and this is also essential: the continuation of his service in changing the habitual nature of holiness also constitutes proof of the completeness of his service in refining and purifying the body and animal soul — that his service in refining and polishing the body and animal soul is not due to the nature of the divine soul

(the opposite of the nature of materiality of the body and animal soul / and proof of the matter,

that also to the

After the completion of the work of refining the body and the animal soul,

He performs his work in matters of holiness in a manner that changes the nature of the routine of holiness, from which it is evident,

that even his prior work was

(not because of the nature of the G‑dly soul,

but)

because he is a "servant of G‑d²⁰,"

in a manner that is above the limitation of the boundaries of his existence,

from the aspect of his "angel of G‑d."

And we may add,

that the movement which is above limitation

(the point and content of the service)

is also in the service of refining the body and the animal soul.⁴ —And in two ways:

(a)

The absence of limitation regarding the multiplicity of aspects of the service,

to the extent that in every action it is noticeable and felt that it is also a preparation for an additional action,⁴

(ב)

the absence of limitation regarding the level and quality of clarification and refinement,

that continues to add clarification after clarification,

to clarify and refine even subtle existence and reality.

And it can be said,

that these two matters are hinted at in the signs of purity of animals

(including also the hint regarding the "animal" within man,

the animal soul)

-“Splits the hoof.

.

The quality of chewing the cud”•⁵.

60 and

Book of Talks - 5751

And with the preface explained elsewhere⁵¹ that these 'signs' are not only a clarification that the purity is attained,

but also cause the purity to be from the essence of purity⁵²,

namely,

Qualities of purity,

Therefore they are fit for food that blood and flesh be as the flesh of Bnei Yisrael,

And accordingly, it can be said also regarding the signs of purity of the animal soul:

The common denominator of a split hoof and bringing up the cud is the aspect of double: a split hoof,

,

"split and separated from above and below by two claws"⁵⁵— that is divided into two.

And bringing up the cud,

,

It brings up and vomits the food from its stomach and returns it into its mouth to crush it and grind it finely* - that after chewing the food, it returns and chews the food a second time.

And the term "keifel" indicates a movement that is above limitation,

Because,

The explanation of,

"Keifel" is not only one more time,

But includes also all matters of addition in ascent after ascent.

And this movement of the absence of limitation is in two ways:

(A)

,

Splits the hoof⁵⁴ - meaning when he takes a step to go out to his work in his portion in the world,

it is evident that this is a step that includes two steps,

that is,

that he already thinks about an additional and loftier action,

that this is the matter of the absence of limitation regarding the multiplicity of matters of work,

(b)

The virtue of chewing the cud - that the clarification, refinement, and elevation of the 'animal'

(the animal soul)

to be blood and flesh like his flesh of man

(that this is the matter of eating⁵⁵)

it is

in a manner that is not satisfied with the first clarification but adds a second clarification,

that this is the matter of the absence of limitation in the level and quality of clarification also in fineness.

Based on this, the matter of ... should be explained,

And he named that place Machanayim — for in this place there were the two camps of the angels,

the angels of Chutz LaAretz and the angels of Eretz Yisrael,

together:

The naming of the place,

Machanayim, after the two camps that were found in this place at that time,

emphasizes,

that the service in this place is in a double manner,

indicating a movement beyond limitation.

As above.

And simply - that even when he is in Chutz LaAretz,

engaged in the work of refining the body and the animal soul,

he feels within himself

(not only the strength and power of the angels of <i>Chutz LaAretz</i> necessary for this work he is currently engaged in,

but also)

the strength and power of the angels of <i>Eretz Yisrael</i> regarding the work of the soul,

that is,

That his work in refining the body and the animal soul is in a manner that is recognizable and felt in it

(Not so much clarification and refinement of materiality,

but primarily)

a movement of exiting from the limitation of the boundaries of his existence,

Therefore,

Even after the refinement of the body and animal soul is completed

(The work of conquering the land with the power of the angels of the Diaspora/ Surely he will not be satisfied with work that is in accordance with the natural routine of holiness,

but will add to his work in a manner of changing the natural routine of holiness,

In the power of "angels of G-d" of the Land of Israel.

And since the innovation of "Machanayim"

(two camps)

is that also from the service of

outside the land there are

(not only angels of outside the land,

but also)

angels of the Land of Israel*⁵,

Therefore:

At the conclusion of the portion,

when Jacob continued on his way,

while he was still on the road

(before he actually entered the land of Israel -/ in the land - they emphasize

Parshat Vayeitzei,

7 Kislev

1-16

The novel point of 'And angels of G-d encountered him',

That while he was still outside the Land, the angels of the Land of Israel already encountered him,

And until 'And he called the name of that place Machanayim',

That was felt in that place

(outside the Land)

The activity of 'two camps',

The angels outside the Land and also the angels of the Land of Israel;

But not so at the beginning of the portion,

When he was in the Land of Israel

(And in the Land of Israel itself, in the most holy place,

"Beis Elokim.

.

Shaar HaShamayim")

- It is not necessary

(and a novelty)

that in addition to the angels of Eretz Yisrael, there will also be angels of outside the land,

"Since the angels outside the Land are inferior to the angels of the Land of Israel"⁵⁷,

And on the contrary,

"It is not befitting the honor of the angels of the Land of Israel that the angels of outside the Land should join them"•⁵,

Therefore the two camps were not together,

but rather "ascending

(first and afterwards)

and descending",

"the angels that accompanied him in the land.

.

Ascended to the firmament and descended angels of the diaspora to accompany.

And after "And angels of God met him etc. and he called the name of that place Machanaim" - continues the verse in the following portion

(that they begin to read at Minchah)

"And Jacob sent*⁵ messengers before him to Esau his brother, to the land of Seir, the field of Edom":

In addition to the action of Jacob

(and each individual of Israel)

In his portion of the world that becomes permeated with the matter of the angels,

And until his name which they call him in the Holy Language is "Machanayim,"

Named after the two camps of the angels

(angels of the Diaspora and angels of the Land of Israel)

- he adds in his service and sends the "angels"

("actual angels"•*,

"from those who are written before the mission etc."•*,

"And angels encountered him"

Elokim, etc. Machanayim"²*)

also "to Esau his brother"

(and more than this to)

to the land of Seir, the field of Edom",

in order to effect the clarification even in the lowest level, beneath which there is none,

"to the land of Seir, the field of Edom".

And Rashi emphasizes "actual angels" - i.e.,

that his intention is to allude to the two extremes in the word "actual": actual angels

(Angels of G-d / and actually from the word 'mamashut')

(The tangibility of the mala-chim^ that is,

that Yaakov sent to Esav "actual angels",

they are the tangibility of the angels

(the lowest level among them / and they are the "actual angels"

(the highest level among them)

⁵*,

because,

The clarification of Esau is accomplished through that in the actuality of the angels

(the lowest level that is appropriate to descend down to the sense of touch)

there is drawn and revealed also the elevation of "angels of God",

"actual angels".

And this concept

("And Jacob sent angels etc. to the land of Seir etc.")

is the beginning and completion "of our deeds** and our service throughout the duration of the exile":

And as an introduction - that in addition to the service of refining the body and the animal soul,

the animal within man

("You are called man"⁷*/ in the signs that effect purification,

the quality of chewing the cud and having cloven hooves

(as above, sec. 5/ emphasized in the time of exile, the service

Sefer HaSichos - 5751

of refining the nations of the world,

that are included in the four kingdoms to which they were exiled, etc., in the four exiles.",

As it is stated in the teachings of Chazal" the four kingdoms

(Babylonia, Greece, Media, and Edom)

Are compared to the four animals that are specified in the verses" as being forbidden to eat because they have only one sign of purity alone.

And in this itself there are two divisions⁷¹:

(A)

"The camel, the hare, and the hyrax, because they bring up the cud but do not part the hoof"⁷²,

(B)

"And the pig, because it parts the hoof but does not chew the cud"⁷² — that camel, hare, and hyrax refer to Babylonia, Greece, and Media,

And "pig" refers to "Edom",

"From the forest comes the boar that ravages⁷,

Just as when a pig lies down, it extends its hoofs and says, 'See, I am pure,'

so is the kingdom of Edom, etc."⁷⁴,

And therefore it is mentioned separately,

"To indicate⁷⁵ that it is in Me

(The fourth exile,

the exile of Edom)

Exile is cursed in itself and equivalent to all of them."".

And through "our deeds and our service" in the exile of Edom, the clarification of Edom is accomplished,

as our Sages said⁷⁷ that "in the future the pig will be purified"•⁷

(for then it will have the two signs

(unlike the third before this, that

chew the cud but do not split the hoof•)

- that

the one that splits the hoof is

(He takes out his tallit and says: See that I am pure.)

Adraba, to the evil one•

(Ohr HaTorah, Sh'mini, p. ⁴⁴, 48)

.

And see, םה*מ, 567, p. 328:,

The spreading of the foot, we return his humble opening and source for the external forces, and thereby he returned the head of the klipot•.

And see below, note 78.

Shas Vayetze,

7 Kislev

that parts the hoof and chews the cud*" / and as the conclusion of the Midrash: "the pig, this is Edom,

and it does not chew the cud, drawing other kingdoms after it••,

And why is its name called pig,

because it returns the crown to its owner,

as it is said: "And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the Lord's,"

for then the promise of Jacob is fulfilled

(in the continuation of the portion")

"Until I come to my lord, to Seir,"

"When will it go in the days of Mashiach,

"as it is said, 'And saviors shall ascend Mount Zion to judge the mountain of Esau.'"".

*

Explained plainly

(total} in the division of,

contradiction of Parsah" and "virtue of Gerah":

,

"Chews the cud but does not have a split hoof" - indicates that the action in practice

(leg)

is like a word and in multiplicity,

but that he lacks &gt; his fulfillment in the clarification and unification

(,

and does not chew the cud")

.

Therefore,

• that his level is inferior to that of the ruminant animals, which are more refined and purified

(even though the cow has not cloven the hoof in actual deed,

,

“the hoof is not cloven”/ end of section,

since the deed

(which is the slaughter)

is proper,

and in the future it is destined to become pure

(The virtue of clarification and refinement)

" Then it will be perfect

(Ssha"v this that is more refined but lacks its time the action that is the matter/

And one should add and connect the above-mentioned with the month in which we read Parshat Vayetzei

(and Parshat Vayishlach)

" -

(the beginning)

Month of Kislev:

Month of Kislev,

the third month of the winter months,

is,

corresponding to the third month of the summer months,

the month of Sivan — the month of the Giving of the Torah,

"Uriyan Telita'i."

.

In the third month.

And moreover,

that in the month of Kislev

(the third month of the winter months)

there is an advantage over the month of Sivan

(the third month of the summer months)

- in which the Avodah is more emphasized

("servant of G-d")

In Torah study:

Among the differences between the summer months and the winter months" - that in the summer months

(which begin in Nissan)

the revelation from Above is mainly emphasized

(the service of the tzaddikim / and in the winter months

(which begin in Tishrei)

the service of man is mainly emphasized

(the service of baalei teshuvah / therefore the winter months are the time of rains that come through the service of man

(as it is written: "for He had not caused it to rain, etc.,"

"because there was no man to work the ground and no one recognized the goodness of rain,

"and when man came and knew that they are necessary for the world, he prayed for them and they descended."

But not so dew,

which exists

(also)

in the summer months,

"it is never withheld")

.

And its content regarding the study of Torah

(which was given

Sefer HaSichos - 5751

in the third month)

- that in the month of Kislev, which is the third of the winter months, the work and toil in Torah study is emphasized more than in the month of Sivan, which is the third of the summer months,

for in winter the days are shortened and the nights are lengthened,

one increases [in] Torah study at night"

ש״לא איברא ליליא אלא לגיר־ סא"\,

ובפרטיות יותר - "ליגמר.

.

ולי־ סבר"\,

הוספה בריבוי כמות הלימוד ל־ גירסא,

והוספה באיכות הלימוד ע״י היגיעה בהלימוד לעיונא,

באופן של פלפול ושקו״ט,

"חריף ומקשה״\",

As hinted also in the name "winter" - from the term sharpness.

And furthermore, the main point - that the month of Sivan

(the third month of the summer months)

its concept

(mainly)

the Giving of the Torah of the revealed aspect of Torah,

and the month of Kislev

(the third month of the winter months)

The essence of the giving of the Torah of the flaws of the Torah as revealed in Chabad Chasidut in the manner of "your springs will spread outward" on 19 Kislev••,

"The New Year of Chasidut" - following the month of Tishrei in which

(on Yom Kippur)

the second tablets were given, whose advantage was greater than the first tablets

(that did not endure etc./ about which it is said "He will declare to you secrets of wisdom, for they are double to sound wisdom",

that this revelation

("secrets of wisdom")

is accomplished specifically through work and effort

(The humility of teshuvah)

""

Based on this, we must explain the connection and relevance of the end of Parshat Vayeitzei and the beginning of Parshat Vayishlach to the month of Kislev:

Yaakov,

the third of the Patriarchs - his aspect is Torah

(As it is written, "He established a testimony in Jacob, and appointed a law in Israel," which is also in the number three

("a threefold Torah for a threefold people."

.

In the month of Teli-Tai)

.

And also the service of Yaakov in clarifying the world is through the Torah,

As is known, the reasons for the connection of the Torah to the number three,

is,

because "the Torah was given to make peace in the world,"

that "peace" means the connection of two opposites: G-dliness - one,

And world - years,

Division,

And through the Torah, peace is made between them.

And it can be said,

that this matter is hinted at in the parshah Vayeitzei - "And Jacob went on his way, etc., and angels of G-d met him, and he called the name of that place Machanayim" - that the service of Jacob

("Jacob went on his way")

In the study of Torah, it must be with effort and toil, with strength and power beyond human limitation,

which changes the nature of the routine of holiness,

that this is the aspect of "and angels of G-d met him",

also the angels of the Land of Israel⁵•*

(as above at length/ and through his service and toil in Torah study, he also effects the clarification of the place

(his portion in the world)

- "And he called the name of that place Machanaim".

And beyond this - as the continuation of the verse in the beginning of Parshas Vayishlach,

"And Yaakov sent messengers etc. to the land

Shabbos Parshas Vayeitzei,

7 Kislev

"Se'ir Sadeh Adom" - through the avodah and the effort

("actual angels")

Through the study of Torah, the completion of the clarification is achieved in a manner of transforming darkness into light and bitterness into sweetness, down to the lowest level,

"to the land of Se'ir Sadeh Adom",

until "it is destined to be purified",

that "this clarification is done specifically through involvement in Torah,

for the reason that Torah is called from the term 'hora'ah' (teaching) to distinguish between the impure and the pure, etc.,

And there is a directive that it prepares and purifies even that which appears forbidden and impure at first glance.

.

And this is the matter of the clarifications, to turn darkness into light.

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Through the Torah, for specifically through wisdom it is clarified.

And from this is also understood the study and directive regarding actual deed - "the deed is the main thing":

As we stand in the month of Kislev,

And on the seventh day of it

(which occurs this year on Shabbos•"¹/ that there are already seven consecutive days

(which include all seven days of the week,

and particularly in this year when the seven days of the month correspond to the seven days of the week)

- a complete cycle in the month of Kislev - each and every Jew must add with greater vigor and strength in the study of Torah,

the revealed aspect of Torah and the inner aspect of Torah,

in a manner of toil and exertion—

more than the ordinary nature of holiness, may it be.

(Even though the study that we are accustomed to is beyond the letter of the law / and adds and increases - as the instruction of the days of Chanukah at the conclusion and seal of the month of Kislev,

that "simple custom" among all Jews

(from great to small")

to conduct themselves as "mehadrin min hamehadrin" in the manner of "add and go" from day to day¹."

And in more detail: both those who dwell in the tent whose Torah is their trade,

and those who are businessmen who have fixed times for Torah,

(fixity in time,

and moreover, primarily fixity in the soul."■)

- Need to increase with greater vigor and strength in Torah study,

both in the quantity of study time,

and

(and mainly)

in the quality of study,

both in the revealed part of Torah,

and in the inner dimension of Torah as elucidated in Chabad Chassidus in a manner of understanding and comprehension"■,

and through toil and effort beyond the ordinary habit,

As emphasized especially in this year,

which is after the "year of miracles,"

and it is the "year I will show wonders,"

that all matters should be in a manner of "miracles" above nature,

and extending to "wonders" which are above even "miracles,"

and particularly with regard to the study of Torah through which the intellect becomes united and unified

Sefer HaSichos - 5751

of man with the wisdom of the Holy One, blessed be He, in a "wondrous unity"⁵"

("Niflaos"/ and particularly in the study of the inner dimension of the Torah,

"Niflaos" of the Torah⁴⁹.

And a special directive regarding the shluchim sh'yichyu - as we have just come from the "Worldwide Shluchim Kinus"⁷ which took place at the beginning of the week of Parshas Vayetze,

and its completion on Shabbos Kodesh,

when we read the entire Parshas Vayetze,

and begin reading

(during Mincha)

"And Yaakov sent angels etc." - that in addition to all the good resolutions regarding all matters of shlichus that were received during the kinus,

Surely they will add more and more

(as the good hand of G‑d is upon them)

In receiving the resolutions and their actual fulfillment in a manner above the natural routine of holiness

(And after this addition becomes a regular thing like nature,

one must add more. Starting from the addition in Torah study,

both regarding themselves,

and regarding influencing others through the dissemination of Torah,

including and especially the dissemination of the wellsprings of the inner dimension of Torah outward,

Through this, the clarification of the world is accomplished in utmost perfection.

And may it be His will that the speech and acceptance of good resolutions in the above hasten and speed even more the completion and perfection of the clarification of the world,

"And saviors shall ascend Mount

Zion to judge the mountain of Esau, and the kingdom shall be the Lord's",

And in the language of the Rambam at the conclusion and seal of the book Yad,

[On the fifteenth day of Kislev,

when the moon stands in its fullness,

the global celebration of the conclusion of the Rambam in the seventh cycle and the beginning of the eighth cycle takes place,

that surely it will be with great splendor and glory,

and "In a multitude of people is the king's glory"]

that our righteous Mashiach "will perfect the entire world to serve G-d together,

as it is said•" For then I will transform the peoples to a clear language, to all call upon the name of G-d and serve Him with a united shoulder"⁵¹",

"And at that"⁵² time there will be no hunger nor war"⁵³.

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And the entire world's occupation will be solely to know G-d, etc.,

as it is said•" For the earth will be filled with knowledge of G-d as the waters cover the sea".

Sefer HaSichos - 5751