English translation — משיחות ש״פ ויגש, ה׳ טבת• ה׳תנש״א

In the content of the topic of "Vayigash eilav Yehudah"

(which is at the beginning of our Parsha)

There are three situations

(interpretations)

different:

The situation of "And Yehuda approached him" as it was in Yehuda's thought when he approached Yosef

(Before "Yosef made himself known to his brothers"¹)

- that Yosef is "the lord of the land"¹,

"the ruler over the land"³,

that "without him no man shall lift his hand or his foot etc."⁴,

the representative of Pharaoh,

king of the nations of the world who was "a ruler over all"⁵

(as the verse concludes "for you are like Pharaoh",

"You are considered in my eyes as a king"⁶)

,

And Yehudah

(despite being "king among the tribes"⁷)

and approached him,

therefore "Yehudah approached him and said, 'Please, my lord, let your servant speak a word in my lord's ears,'

"May my words enter your ears"⁴ - that he would agree to release Binyamin

(as related later in the verses)

.

The situation of 'And Judah approached him' as it is in truth

(after 'Joseph made himself known to his brothers')

- that 'the lord of the land' is Joseph the Righteous.

[And particularly according to the exposition of our Sages, 'For behold, the

Kings assembled*.

.

This is Judah and Joseph"*,

"One shall approach the other" this is Judah and Joseph"" - that "Vayigash eilav Yehudah" is the meeting and unification of the kings of Israel,

"The kings convened"¹¹,

And until the completion of the unity in a manner that "one shall approach the other and wind shall not come between them".

And emphasized even more in the haftorah

(the conclusion and seal of the parshah)

- "Take for yourself one stick and write on it: For Judah and for the children of Israel his companions. And take one stick and write on it: For Joseph etc. and all the children of Israel his companions. And bring them close one to the other, and they shall become one in your hand¹³]

.

The aspect of "And Yehudah approached him" as it hints to the spirituality of matters in their root above - as it is stated in the Zohar¹⁴ that "And Yehudah approached him" is the matter of the juxtaposition of redemption to prayer,

which hints to the influence of Yesod

(redemption,

the aspect of Yosef)

to Malchus

(prayer,

the aspect of Yehudah/ as explained at length in Chassidic discourses¹³,

And until the interpretation that "Vayigash eilav Yehuda" is the matter of the

Shabbos Parshas Vayigash,

5th of Teves

Tefillah - "approaching for prayer"*¹,

And in the manner of "Vayigash eilav",

According to what is written "B'chol koreinu eilav",

"Eilav*¹ and not to His attributes."

And according to the well-known that all the interpretations in one matter are connected to each other,

One must explain the connection and relevance of the aforementioned three interpretations-situations,

And furthermore, primarily—to explain the lesson and instruction in divine service,

as follows.

And as an introduction—that the lesson and instruction from "Then Judah approached him" is also from the situation

(interpretation)

as it was in the thought of Judah who approached

(to Joseph the righteous,

but)

to 'master of the land':

Although the situation of Judah's approach to 'master of the land'

(that they need to influence and act upon him" regarding a matter that concerns the welfare of Israel)

is only from the perspective of Judah,

and afterwards it became clear that the situation is not so - nevertheless,

since

(also)

The situation of "Vayigash eilav Yehudah" as it is from the aspect of Yehudah's approach is written in the Torah,

It is part of "Toras Emes",

And the Torah is eternal,

Which is also instruction

(Torah from the term instruction)

True and eternal until the end of all generations.

And it is known from what the Rogatchover explained the reason

תער״ב ח״ב ם״ע תשצד ואילך.

Discourse mentioned above, 5725

(Sefer HaMaamarim Melukat, vol. 8-5, p. 154 and onward)

.

And more.

that it is possible to be caught in Moshe's oath' even though after a time Moshe permitted his oath' - 'since that which is written in the Torah is eternal and not only what was',

"since the oath is written in the Torah, it is a continuous thing, as if the oath exists always".

And similarly in our case - that even after it became clear that the situation of 'And Yehuda approached him' as it was from Yehuda's thought is merely a logical assumption that is not according to the true situation,

this is a part of the Torah,

And consequently,

a matter that is true and eternal,

that contains study, instruction, and empowerment until the end of all generations.

And furthermore, the main lesson and instruction of "Vayigash eilav Yehudah" is in relation to the situation as it was from Yehudah's perspective,

that this is what is discussed in the continuation of the verse and the portion

(after the words "Vayigash eilav Yehudah")

- for all the length of the story about the content of Yehudah's words to "the lord of the land" pertains only according to Yehudah's surmise.

And the explanation of the matter:

The content and point of the lesson of Parshat Vayigash - that even when a Jew is in a situation and state that he needs "the master of the land" in order to act in a matter that concerns the good of Bnei Yisrael

(like the situation and state of "Vayigash eilav Yehudah" from Yehudah's perspective/ which in general is the situation and state of the time of exile, that Bnei Yisrael need the kindness of the kingdom of Ha-

Sefer HaSichos - 5751

state in order to conduct a Jewish lifestyle with expansion - but the truth is that "the master of the land is Yosef"

(as was revealed after "Yosef made himself known to his brothers")

,

which refers to all of Yisrael who are called by the name Yosef²,

That is,

that even during the exile, a Yid is the master of the world to act so that the world's conduct will be according to his will.

And the power for this is from the matter of "And Yehudah approached him" - the approach and connection of each and every Jew

("Yehudah")

with Hashem

("to him"/ therefore,

the matter,

"for your servant guaranteed the youth",

,

to be excommunicated in both worlds"

(Our Parsha Med,

32 and in Rashi)

,

that the acceptance of the excommunication caused him the punishment of exile -,

all those forty years that Israel was in the desert, Joseph's bones were rolling in the ark because of the excommunication he had accepted upon himself"

(Rashi Berachah 33,

7 - Bava Kamma 92,

1-^ 4,

Although the condition was fulfilled,

.

We derive from Tractate Makkos

(11,

top of 72b)

The curse of a sage comes even if conditional"

(Rashi Bava Kama ibid.)

.

At all times and in every situation, a Jew walks with the power of the Holy One, Blessed be He,

And through this, he affects the kingdom of the country

("lords of the land" literally)

- for its power is only from the kingship of the Holy One, Blessed be He,³

"He Who appoints kings and sovereignty is His"³²,

"The heart of kings and ministers is in the hand of G-d"³³ - to conduct themselves according to the will of the Holy One, Blessed be He, and the will of Israel³⁴.

And based on this, we can explain the connection and relationship of the three interpretations-situations of "And Yehudah approached him"

(as above, section 1)

- that even in a situation and state of exile

(first interpretation-situation)

it is revealed that "the master of the land" is Yosef

(second interpretation-situation)

through the power of submission and connection with Hashem

(third interpretation-situation)

.

And this matter

(that even during the exile, a Jew is the master of the world)

is emphasized most on the holy Shabbos of Parshas Vayigash - that in addition to the reading of "Vayigash eilav Yehudah" which is read also on Monday and Thursday and also on the Mincha of the previous Shabbos,

they read the entire parsha from its beginning until its end,

and also

(in the Mincha)

The beginning of the portion of Vayechi:

Later in the portion³⁵ it is related that Pharaoh said to Joseph, "Say to your brothers etc., 'Take your father and your households and come to me, and I will give you the best of the land of Egypt, and you will eat the fat of the land etc., for the best of all the land of Egypt is yours.'"

and at the end of the portion

(in the lesson of the holy Sabbath day)

it is related that this is what actually happened — "And Joseph settled his father and his brothers, and he gave them a possession in the land of Egypt, in the best of the land etc., as Pharaoh commanded"³⁴,

and even

n 3)

to note,

The quality of royalty is the root and source beyond the order of the chain of descent,

as it is written,

His kingdom is the kingdom of all worlds.

(Tanya, ch. 52)

.

Shas Megas,

the 5th of Tevet

as the conclusion and seal of the portion itself - "And Israel settled in the land of Egypt, in the land of Goshen, and they acquired holdings in it and were fruitful and multiplied exceedingly,"

And following this

(At the beginning of the portion of Vayechi”)

- "And Jacob lived in the land of Egypt seventeen years,"

That in the land of Egypt Jacob lived.

The choicest of his years",

"Seventeen years" in gematria is tov",

And so because of this it is considered "as if all his years were in goodness"".

And the point of humility - that even when in exile they are humbled in a land of prisons,

In the time and from the exile that "all the kingdoms

(exiles)

were called after "Mitzrayim",

Pharaoh says,

the "ruler of the dome",

that "the entire land of Mitzrayim is good for him",

And according to his guidance, they give to Bnei Yisrael "an estate in the land of Mitzrayim in the best of the land",

And in the manner of "And Israel dwelt"

(A true settlement - in tranquility\")

In the land of sojourners, in the land of Goshen\",

And moreover, that - \"And they took hold of it\",

\"The expression of possession\",

And perhaps one can also say ״the language of grasping״״

[And both are true - that

fish)

That it is adjacent to the end of Parshat Vayigash in a manner that there is no interruption between them,

Even the regular break between sections in all Torah portions -,

this portion is closed and is the most closed of the portions of the Torah"

(Bereishis Rabbah and Parshas Vayehi)

,

that,

The Sages established all the orders, even a parshah petuchah

(that begins on a line by itself)

or setumah

(which begins on the same line after a space the size of a final mem letter)

,

Only the portion of Vayechi has no space like all the verses and words"

(commentary of Maharzu in Bereishis Rabbah.

Ra'am and Go'a in Rashi's commentary)

.

And see below, note 88.

"Achiza" is in the strength of "Achuza""! And until that "they were fruitful and multiplied exceedingly",

"Sh'maad" indicates a status and limit that is above measurement and limitation - then also in the land there is made a status and limit of "Vayechi Yaakov"

(each and every Jew who is called by the name of Yaakov")

.

.

seventeen years\"

good life

(17 years in gematria 'tov')

to their truth,

In spirituality

[Life that is permeated with Torah,

"Toras Chaim"

and from their physicality upon them

0 and 2

Sefer HaSichos - 5751

It was said•⁵.

And you shall live by them\,

And "there is no good except To- rah"⁵]

and in physicality as well together,

However,

Even when one is in a state and situation of-

And Yaakov lived,

true life,

and to a level that is above measurement and limitation,

.

Indeed—however,

all the time that they are found.

in the land of Egypt",

lacks the most essential matter that all Bnei Yisrael yearn for - to be in the state and condition of "children who are supported at their father's table",

therefore,

even when they have everything they need spiritually and materially,

what is this worth compared to the pain of the exile,

"the children*⁵ who were exiled from their father's table"?!.

.

.

Therefore,

from the portion of Vayechi,

.

Vayechi Yaakov in the land of Egypt seventeen years",

we come to the portion of

(and Sefer)

Names that are related to the concept of redemption

(Book of Redemption⁵⁵/ "And these are the names of the children of Israel",

.

For the sake of Israel's redemption they are mentioned here"•⁵,

"Reuben and Shimon descend, Reuben and Shimon ascend"⁵⁵.

And one could say,

that the content of the portion Vayigash

(that also in time,

and the situation of exile becomes a Jew who is a homeowner over the entire world)

remnant and touches

(not only to the time and situation of exile,

that also in the land of Egypt there will be the state and condition of "And Yaakov lived" in its truth,

but)

also to the Redemption•⁵,

that is,

that the state and condition of "And Israel dwelt in the land of Egypt, etc., and they took hold in it and were fruitful and multiplied exceedingly",

.

And Jacob lived in the land of Egypt

seventeen years"

he also

(and mainly)

preparation for the redemption,

as follows.

And it will be understood with the introduction explained in the discourses of Chassidus⁵⁷ concerning the matter.

And Judah approached him",

That the difference between Yosef and Yehuda is in the manner of the difference between plant

(Yosef)

to inanimate

(Yehuda/ heavens

(Yosef)

and earth

(Yehudah/ and therefore.

“Vayigash eilav Yehudah"

sheYehudah

(domem,

aretz)

nigash l'Yosef

(tzoneach,

shamayim/ according to the order in this time that tzoneach is above domem,

Heaven preceded earth•⁵; but in the future, Yehuda will be elevated above the level of Yosef.

(as written in the Haftarah⁵.

Behold, I take the stick of Yosef etc. and I will place them upon him, the stick of Yehuda etc., and My servant David will be king over them"/ Since the superiority of the silent and the land will be revealed from their source—that in thought earth preceded heaven,

.

."The end of action is first in thought"".

And their meaning in man's service - that the difference²• between Yosef and Yehuda is in the manner and similar to the difference between Talmud

(Yosef)

and action

(Yehuda/ in this time.

"Great Talmud"⁵•

("And Judah approached him",

that Joseph is above Yehuda/

Shas Magas,

5 Tevet

Vav2

And in the future there will be "a great deed"**

(that Yehudah will be elevated to be above Yosef)

.

And the superiority of action relative to study,

the superiority of earth

(the World of Action)

relative to heaven

(the spiritual worlds)

—the superiority of Yehudah over Yosef that will be revealed in the future - is hinted at in the verse⁵* "I created him, I formed him, even I made him"**:

I created it, I formed it, I made it - these are the three worlds of Beriah, Yetzirah, and Asiyah.

And their parallel in man - the three garments of the soul,

thought, speech

(Talmud)

and action.

And since the world of Asiyah is

(not only lower in degree,

but also)

incomparable to the world of Beriah and Yetzirah,

which are relative to each other,

unlike the world of Asiyah which appears completely separate,

like in thought, speech, and action,

that action is

(not only lower in level,

but also)

incomparable to thought and speech,

that they are of similar value and related to each other,

In contrast, action is a separate garment - therefore it is said.

I created him, I formed him, even I made him\"

"Even" interrupted the matter,

that the interruption indicates the distance in value of action relative to formation and creation,

and of action relative to speech and thought.

and as hinted also in the form of the letter Hei,

that its three lines allude to the three worlds of Beriah, Yetzirah, and Asiyah,

And the three garments of thought, speech and action — the left line of the letter hei,

which alludes to the world of act\,

the power of action,

is separated from the two lines

(the upper and right which allude to Beriya and Yetzira,

thought and speech.

And on the other hand -.

"Af" is an expression of increase

(as the plain sense of the verse/.

including another thing that is not explicit here, and it is.

.

higher and supernal than them,

that is,

that in 'Af'

(I have made it)

" is hinted at in a fourth aspect, the most elevated⁷*

(Also from "I created him, I formed him")

that is drawn and revealed in the world of Asiyah

("Even Asiyasav",

that this multiplicity is connected to 'Asisav')

specifically,

since the creation of the entire order of evolution is for the sake of the world of Asiyah,

and in the world of Asiyah itself, for the sake of the service in actual deed* - as explained by our master the Alter Rebbe•⁷ that "the purpose of the evolution of the worlds.

.

It is not for the sake of the upper worlds.

.

Rather, the purpose is this lower world,

For thus it arose in His will, blessed be He, to have satisfaction before Him, blessed be He, when the sitra achra is subdued and darkness is transformed into light,

That the light of G-d will shine.

.

In place of the darkness and sitra achra of this entire world, with greater intensity and strength, and the advantage of light from darkness over His illumination in the upper worlds"

"The Holy One, blessed be He, desired to have a dwelling in the lower worlds"*⁷.

And this matter is emphasized also in the general concept of exile:

During exile, there is an additional descent downward in the world of Asiyah - the literal physical and material world.

.

the lowest level, below which there is no lower, regarding the concealment of His light, blessed be He, and double and multiple darkness⁷⁷ - since

"the concealment of His light, blessed be He, and double and multiple darkness" becomes stronger and increases even more.

2ו2

Sefer HaSichos - 5751

And on the other hand,

Thus it is born and added even more in the revelation of the purpose of creation that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds,

in the lowest of the low, which has no lower beneath it,

which is accomplished primarily through 'our deeds and our service throughout the time of the exile'⁵.

And in the aforementioned style - that in the matter of exile, the two extremes of 'I have made it also' are emphasized,

the pause indicates the magnitude of the descent downward,

and the increase of the fourth level:

It is stated in the Midrash⁴ 'They were struck with anger,

As it is written⁵: 'I too will walk with them in casualness,'

and they are consoled by anger,

for it is written*⁷: 'And yet for all that, when they are in the land of their enemies, etc.'

And the explanation for this⁸—that the word 'af' itself is not good

('af' is for deficiency/ it is of the aspect of sitra achra,

Gemara: "They opened with af, etc."

and on the other hand,

"af."

.

He is the one who increases the fourth level, the most sublime.

.

By clarifying the aspect of 'af' in the ten sefirot,

That is,

That through the clarification of 'at kafia sitra achara' and the transformation of darkness into light, the revelation of the fourth level is made.

("af" above and beyond)

.

And its interpretation in the service of man" - as it is written^, "Even my wisdom stood by me",

"The Torah that I learned with difficulty was established in me"•⁸,

"That from wisdom only that which is learned with toil and labor endures etc."¹*,

That— "Through the yoke that one wearies himself, he refines the animal soul" — in this is emphasized the superiority of action

(from the term 'forced'^,)

that is in the study of Torah itself.

Based on this, we can explain what was stated above.

(end of matter)

that the standing and state of "And Israel dwelt in the land of Egypt etc., and they took possession of it and were fruitful and multiplied exceedingly,"

"And Jacob lived in the land of Egypt seventeen years,"

is the understanding for the redemption:

In exile in a manner of servitude and even to the difficulty of servitude - the main emphasis is the strength of the connection of Bnei Yisrael to Hakadosh Baruch Hu,

that despite the difficulty of the servitude of the exile,

they stand with all strength upon the observance of Torah and Mitzvos in completeness.

The transformation of the darkness of exile

(This is the ultimate purpose of the exile - to transform darkness into light,

that the exile itself will turn into redemption)

is emphasized

(primarily)

in the situation and condition of exile as in the portion of Vayigash - that even during the exile a Jew becomes a master of the world,

"lord of the land"⁸³,

and causes Pharaoh

(the ruler of the world⁸³)

He says, "The entire land of Egypt is good for a miracle,"

And the Jewish people receive "an estate in the best of the land,"

And in the manner of "they shall possess it and be fruitful and multiply greatly,"

"And Jacob lived in the land of Egypt seventeen years"

(in gematria, tov,

the best of his years)

,

so,

that besides the fact that they are in the land of Egypt

(exiled from their Father's table)

they lack nothing - in such a situation, a semblance and example of the transformation of the exile is emphasized during the exile itself.

And therefore, this situation during the exile constitutes a preparation

Shabbos Parshas Vaeira,

the 5th of Shabbos

3 and 2

for the transformation of the exile through the true and complete redemption - that then they will see in actuality and openly that all the confines of the exile\",

,

Even for deficiency,

it is only in order to add to the expanse and the redemption,

as it is said⁵: “From the straits I called upon Yah

(and specifically through this)

He answered me with expanse, Yah.”

“Even” for superiority,

the multiplicity and the aspect of the fourth,

This lower world becomes a dwelling for Him, blessed be He,

a dwelling that expands\"

(as it were)

the mind of a person\"

(the superior)

.

And it can be said,

This is also one of the reasons for the status and situation of "And Jacob lived in the land of Egypt"

(That even during the exile a Jew becomes a master over the world,

"master of the land,"

and therefore receives help and assistance from the kingdom in a manner that "the best of the land of Egypt is yours.")

is most emphasized in our generation:

Since our generation is the last generation of exile and the first generation of redemption,

in it is emphasized the preparation for transforming the exile through a "foretaste" of this during the exile — that near the end of exile there occurs the status and situation of "And Jacob lived in the land of Egypt"...

and it is continually added.

As we draw closer to the transformation of exile into the true and complete redemption.

And more specifically - in connection with the Joseph of our generation,

His holy presence, my master and father, the Rebbe, president of our generation - as "Joseph was brought down to Egypt" to the lower hemisphere,

In a kingdom of kindness

(the opposite of the situation and state of persecution etc. from the kingdom of that country in those days/

And with greater strength and vigor after his passing - that even then the situation and state of "Jacob lived" remained,

As our Sages said: "Jacob our father did not die."

.

What his seed is in life, even he is in life",

And until that "he is found in all worlds

(also in this world of action)

more than his life",

And in particular after the completion of forty years,

that "He gave you a heart to know, eyes to see, and ears to hear",

And especially in the year "Nissim"

(5750)

ושנת ״נפלאות אראנו״

(נ״א)

- as we have seen tangibly the miracles and wonders in the recent period,

including and especially regarding the warming of the kingdom of that country

("superpower")

to enable and help and assist the Jewish people to be in a position and state

And Israel dwelt, etc., and they took hold of it, and they were fruitful and multiplied exceedingly, and Jacob lived in the land of Mazrim, seventeen years*

Pizmon of the transformation of the exile at the end.

4 and 2

Sefer HaSichos - 5751

of the expansion,

to go out from the straits to the expanse,

in a manner that even in the land of Egypt

(in the last moments of the exile)

there will be for them a situation and state of "And Jacob lived",

And all this - because they are standing in actual proximity to the true and complete redemption through our righteous Mashiach,

And in the language of David, King Mashiach,

"Sweet singer of Israel,"

In Psalm 89: "I have made a covenant with My chosen one, I have sworn to David My servant,"

"I have found David My servant; with My holy oil I have anointed him."

And until the conclusion and seal of the psalm: "Blessed is Hashem forever, amen and amen."

"See.

.

The coming of Moshiach,

Therefore, he gave thanks to Hashem.

And this should be connected with the content of the time in which

we read in the Torah the portion of Vayigash and the beginning of the portion of Vayechi — the Shabbos after Chanukah, in which the perfection is achieved

("Vayechulu")

of Chanukah,

which always occurs in the month of Teves,

And this year it falls on the 5th of Tevet:

The theme of Chanukah

(whose perfection is on this Shabbat)

- that even when we are in a state and condition of the darkness of exile,

"when the sun sets"¹,

Each and every Jew lights "a lamp of mitzvah and Torah light"²¹ in a manner of "adding"^, and "going"**¹,

and not only regarding himself and his household,

but also "upon the entrance of his house from the outside"^,,

to illuminate the darkness that is in the chach,

and 'until the foot of the Turmoda'i is consumed in the mar- ket'^,

that they nullify completely

("consumed")

also the lowest level

("foot")

of rebellion

("Turmuda'i" is the letters of 'rebellious'"^,

In the Holy One, blessed be He, that was in the market,

And moreover,

that "the leg of a Thermo-dai in the market"

(lower than which there is no lower

of the chapter of Megillat Taanit,

5th of Tevet

5 and 2

from him)

is transformed into a state and condition of soul-longing

("Kalia" from the phrase "my soul longed")

to the Holy One, blessed be He"^, — the transformation of darkness,

as it is written, "and G-d will light up my darkness"

until "night shines like day""^,.

The essence of the month of Tevet — "a month in which the body benefits from the body"•"^,,

which alludes•" to the pleasure of the body, as it were, that is above,

the true existence,

From the lower body,

There is the created being,

That is,

That the month of Tevet indicates the completeness of the refinement of the lower"^,,

that there is the created being,

a lower [level] than which there is no lower,

becomes truly one with the true existence"^,,

that by this the desire is fulfilled

(enjoys)

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

And the significance of the 5th of Tevet — that in the month of Tevet itself, whose content is the refinement of the lower, the significance of the letter hei is emphasized,

whose form

(three lines,

and the left line is separated from the top and right lines)

alludes to the virtue of action in the world of Asiyah,

that through this the refinement of the lower is accomplished in its perfection"^,

(as above, sec. 5)

.

And from this it is understood that the content of the time

(Shabbos after the days of Chanukah,

the month of Teves,

and the 5th of Teves)

is related to the content of Parshas Vayigash which is read at this time—the transformation of exile,

through which is made

The clarification of the lowest level, than which there is no lower, in the ultimate perfection.

*

And a fundamental matter concerning actual deed - "not the Midrash

(Talmud)

is the main thing, but the deed"⁴",

as emphasized most in proximity to the Redemption, when there will be "great deed":

From the main matters of the true and complete Redemption - the building of the Third Beis HaMikdash

(Above the Mishkan,

from the First Temple and from the Second Temple / 'Mikdash'^, 'Adon-y konenu yadiach'⁴.

And with extra emphasis on this Shabbat Kodesh - both from the aspect of the completeness of Chanukah which is connected with the Chanukat HaMikdash⁷,

and from the aspect of Parshat Vayigash, in which the superiority of the inanimate is emphasized

(Yehudah)

over the vegetative

(Yosef / which is also the superiority of the Beit HaMikdash, which is made of stones

(inanimate)

Regarding the Mishkan that was made from

(shittim)

cedars

(grows / as explained at length in the Chassidic discourses of Parshat Vayigash.".

Therefore,

As we stand on Shabbat Parshat Vayigash, on which the completion of Chanukah is achieved,

we must add with greater vigor and strength in "our actions and our service" in matters that are similar and exemplary and preparation for the building of the Third Beit Hamikdash through the building of new houses

(and adding to and strengthening the existing houses)

Houses in all three lines of Torah, prayer, and acts of kindness,

a house of Torah"

a house of prayer

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Sefer HaSichos - 5751

and a house of acts of kindness,

"a large house,"

"in which they elevate Torah and elevate prayer"*² and elevate acts of kindness,

"A mini Sanctuary"*¹²,

both regarding public buildings,

and regarding private homes of every single Jew,

men, women, and also children"¹

(in their private room/ that become a house of Torah, prayer, and charity,

by means of which the Torah, prayer, and charity that are done "in the home" penetrate and fill the entire home,

so that its entire existence becomes a house of Torah, prayer, and charity.

And in the well-known phrase: "a house full of books"^1' that is,

In addition to the fact that there are holy books in the house

(in addition to Siddur - prayer,

and Chumash - Torah)

and many other books,

and to a great extent,

the entire house becomes

(not only the room where the books are located)

permeated with the content of the books,

And until the entire existence of the house is - "a house full of books""!.

[And this should be connected with the 5th of Teves - which was established as an auspicious day and time of favor in connection and relation to the "house full of books"¹²⁵.

And may it be His will that there be added to this even more until the conclusion and completion of the matter of the "house full of books" - that all the books and writings of our Rebbes and Nesi'im will return to their home,

And in the language of the verse*² "and I will return in peace to my father's house"².

And "one who begins a mitzvah is told to complete it"•² - that those of Bnei Yisrael who merited to engage in this until now should continue and complete the engagement in this with great and extraordinary success,

including also regarding the aid and assistance of the kingdom of the state, etc.,

And the main point - "He declares His words to Jacob, His statutes and judgments to Israel"² - that the Holy One, blessed be He, Himself will fulfill the directive of "one who begins a mitzvah is told to complete it,"

out of rest,

joy and good heart,

and in perfect completeness]

.

And may it be His will - and this is the main thing - that the good resolution to increase houses of Torah, prayer and charity in every place, will hasten and expedite and bring immediately the building of the principal and general house of Torah, prayer and charity - the building of the Third Holy Temple,

which, built and perfected, He will reveal and come

Shas platter,

the 5th of Teves

7 and 2

From heaven"•³ on the holy Shabbos, Parshas Rigash,

And before the reading of Parshas Vayechi in the Minchah prayer,

Thus,

That even before the continuation of "And Yaakov lived in the land of Egypt, etc."

The matter of

"Vayechi" in utmost perfection - eternal life of the Bnei Yisrael

(And,

"Awake and sing, you who dwell in dust"•"

And at their head — our father Jacob,

and,

These are the generations

Jacob, Joseph"*",

and the Joseph of our generation,

and all the righteous, holy ones of the Most High / in our holy land,

and in the language of the verse in the haftarah"i:,

And they shall dwell on the land that I gave to My servant Jacob, where your fathers dwelt; and they shall dwell on it, they and their children and their children's children forever; and My servant David shall be their prince forever."

Sefer HaSichos - The Rebbe