English translation — משיחות מרס מחי

(and ten in a circle will turn into joy)

5751

Conclusion and sealing of the Book of Genesis,

the first book* of the Torah - after which we proclaim "Chazak, chazak, v'nitchazek"

(as is the custom of Israel* at the conclusion and sealing of all the books,

starting from the first book,

the Book of Genesis/ which hints at the strengthening and reinforcement* of the Jewish people in all their matters - is in Parshat Vayechi,

"Vayechi Yaakov'*.

And the matter in this:

Regarding the

(Vayechi)

Jacob's "I will elevate him even regarding Abraham and Isaac" - as stated in the Gemara* "Our father Jacob did not die."

.

And did the eulogizers eulogize him in vain, and the embalmers embalm him in vain, and the buriers bury him in vain?

.

I expound a verse,

As it is said*: 'But you, do not fear, My servant Jacob, declares the Lord, and do not be dismayed, Israel, for behold I am saving you from afar, and your descendants from the land of their captivity,'

He compares him to his descendants,

Just as his descendants are alive, he is alive' - 'And Jacob lived,'

He is alive forever.

And since our Sages learned that 'Jacob our father did not die'

('And Jacob lived')

from this that the verse 'compares him to his descendants,'

Just as his descendants are alive, so too he is alive'

(And not from what is written in our portion• Regarding

!)

As hinted at, his soul -,

Bereishit* - they invaded! Beginning

(first)

.

And it can be said that this is the reason that this matter is stated regarding Yaakov

("Yaakov Avinu did not die"/ and not regarding Avraham and Yitzchak - because,

"His seed [is] in life" applies to Yaakov, whose seed is complete.

("his bed was complete"¹)

,

unlike Avraham and Yitzchak, from whom came Yishmael and Esav²,

Therefore,

also the concept of "this in life"

(which is accomplished by means of "his seed [is] in life")

applies specifically to Yaakov*³.

And the explanation of this*⁴ - the attribute of Jacob is the attribute of truth,

as it is written"⁵ "You will give truth to Jacob"*⁶,

And the quality of truth that extends and penetrates all levels

(from the highest above to the lowest below)

with all the force and perfection,

And Laban "his seed

(which includes his seed and seed of his seed until the end of all genera-

Sefer HaSichos - 5751

Ruth⁷)

in life",

And through this the eternity of the laws of Jacob is revealed

(also in this world)

,

"He too is in life".

And accordingly, the content of strengthening and reinforcement is understood

("Be strong, be strong, and we will be strengthened")

That Bnei Yisroel, at the conclusion and seal of the book of Bereishis,

the first book

(and consequently also the first and primary strengthening)

in the Torah — the sum total

(conclusion and seal)

of the book of Bereishis, which recounts the life stories of the Patriarchs⁵*,

which,

"The deeds of the Patriarchs are a sign

(and the giving of strength)

to children⁹* - "And Jacob lived",

"Just as his offspring live, so too he lives" - that thereby is hinted that the "offspring" of Jacob,

each and every one of the children of Israel,

the men, the women, and the children,

until the end of all generations"¹,

in all times, situations, and all places,

he is "alive",

True life,

as it is written*¹ "But you who cleave to the Lord your God are alive"¹/ through His Torah,

"Torah of life",

and its commandments about them it is said" "and live by them".

At first glance, there is room to ask: For we find in the history of Israel in all generations

(and also in this generation of ours)

that there are some among Bnei Yisrael who do not see openly the conduct according to the Torah and commandments

In daily life,

And so,

They say, “His seed

(all his seed¹⁵)

in life"?

And the answer to this is explicit in the words of the Gemara:

After the Gemara says that “Yaakov Avinu did not die” - a question arises: “Did the eulogizers then eulogize in vain?",

That is,

How can it be said that "our father Jacob did not die",

Behold, in practice and openly, "they eulogized, eulogized, and embalmed, embalmed, and buried, buried."

And the answer to this is - "I expound a verse,

As it is said: 'But you, fear not, My servant Jacob, says the Lord, and be not dismayed, O Israel; for behold, I will save you from afar, and your seed from the land of their captivity,'

He compares him to his seed:

just as his seed is alive, so is he alive."

That is,

since "I expound a verse,"

Indeed it is the truth.

(that "he is alive"/ and this that "they buried the burial etc." - "it seems to them that he died,

but he is alive"⁷.

And from this it is understood also regarding "his seed alive" - since it is explicit in the verse that the status and situation of Bnei Yisrael in all generations

(until the last generation of the exile in which the promise "For behold I will save you from afar and your seed from the land of their captivity" will be fulfilled)

it is in a manner that "his seed is alive",

surely indeed it is the truth,

And if there are those who claim that there are some of Bnei Yisrael who do not conduct themselves according to Torah and mitzvot in daily life - it is only that "it seems to them" that there is lacking, G-d forbid, in the matter of "his seed is alive",

But the truth is that "his seed is for life".

Furthermore: since "just as his seed is for life, so he is for life",

thus,

the claim that there is weakness and deficiency in the matter of "his seed is for life"

(and it is possible that even in one of his seed¹⁵ / it is a wound,

may the Merciful One save us,

in the matter of "he is for life",

in the life of Yaakov!

Shas Meti

(And the Tenth of Tevet, your lineage to the expert)

And the explanation regarding this

(That in every situation and state, "his seed lives" and through this "he also lives")

- According to our Sages, "Even though he sinned, he is Israel"² he is,

And as the ruling of the Rambam, "One whose evil inclination overpowered him to nullify a commandment or to commit a transgression."

.

He wants to be from Israel, and he wants to perform all the commandments and distance himself from transgressions,

And his evil inclination overpowered him

That is,

that his actual conduct contrary to the Torah is only an external matter because "his evil inclination overpowered him"

whereas his desire is "to be of Israel."

.

to fulfill all the commandments, etc.

Therefore,

without regard to his actual and revealed status and condition,

It is for Israel

And it has relevance to the entire Torah*²,

as it is written*² "Moses commanded us the Torah, an inheritance of the congregation of Jacob" - "inheritance" does not depend on the conduct of the heir,

but rather,

on his existence as an heir,

on his being from the seed of Jacob²²

("congregation of Jacob")

.

And it can be said,

that this matter is alluded to in the conclusion and seal of the portion of "Vayechi Yaakov" - "and he was placed in a coffin in Egypt"²²:

"In a coffin in Egypt" - these were "the bones of Joseph"

For as long as Bnei Yisrael were in Egypt,

And when they left Egypt it is written*² "And Moses took the bones of Joseph with him, for he had adjured the children of Israel, saying, 'God will surely remember you, and you shall bring up my bones from here with you,'"

as it is said at the end of our portion²² "And Joseph adjured the children of Israel, saying, 'God will surely remember you, and you shall bring up my bones from here.'"

And it can be said, by way of allusion - that "the bones of Joseph" alludes to the essence

(Atzmus — from the term etzem hadavar [essence of the thing]•²)

of Bnei Yisrael

(All of Israel are called after Yosef,

as it is stated, "He leads like the flock of Yosef"²⁷)

,

And the explanation of, "And it was placed in a casket in Egypt",

it is,

that even in the state and condition of "Egypt",

that there are "adversaries to Israel"²

(including the distress of "his evil inclination overpowered him")

Thus, the essence of BGY

("the bones of Yosef")

in perfection - "in the ark,"

like an object placed in an ark closed on all sides so that nothing can harm it.

Moreover:

The ark of Yosef is connected with the Master of the Covenant,

As our Sages said², "All those years that the Jews were in the desert, there were these two arks.

.

were traveling together with each other,'

And one can say the hint in this - that the ark that protects the essence of the Children of Israel is the Ark of the Covenant,

in which are found the Sefer Torah and the Tablets,

"engraved on the Tablets"••,

the letters of engraving,

that 'they are of its kind and within it, and they are one entity with the stone in which they were engraved,'

until it is impossible to separate them¹*,

that is,

that the connection of a Jew with the Torah

Sefer HaSichos — 5751

is such that the Torah is engraved within him and unites with him into one entity,

and regardless of his revealed status and condition

(even when his connection to the Ark of the Covenant is in concealment)

it is impossible to separate, Heaven forbid, between a Jew and the Torah.

Since this is his true reality,

And in the language of the Zohar\" \"Yisrael, the Torah, and the Holy One, blessed be He, are all one\".

And from this we learn a lesson regarding the manner in which the strengthening of Bnei Yisrael was done

("Chazak")

in Egypt,

during the time of exile,

"all the kingdoms

(Exiles)

were named after Egypt"*³,

until this last exile,

that due to the difficulty and length of the exile incomparable to the other exiles,

there is need for greater strengthening:

The strengthening of Bnei Yisrael during the exile is accomplished through the proclamation "Vayechi Yaakov",

that "Yaakov Avinu did not die.

.

As his seed is alive, so is he alive,

That is,

Emphasizing the true virtue of each and every one of Israel

(the seed of Jacob)

From the perspective of his existence that 'he is Israel',

Therefore,

Without regard to his revealed status and condition, he can and must reveal his true virtue

(by means of that he repents,

and he fulfills the Torah and its commandments in actual deed)

- for through this they strengthen and encourage his spirit to come to a state and condition of life

("his seed in life")

true also in actuality and openly.

In contrast,

when one feels and emphasizes the deficiency of those among the Jewish people who for now do not fulfill Torah and mitzvos,

and moreover, one adds intimidations and threats of severe punishments,

G-d forbid, heaven forfend — not only is this not the way to influence them

(and in general)

strengthening in matters of Judaism,

Torah and His commandments,

but on the contrary,

thereby weakening their spirit,

and moreover,

distance them from repentance,

Torah and its commandments as seen in practice

(And particularly in our generation)

that the only way to draw close the hearts of Bnei Yisrael to their Father in Heaven is the proof in pleasant ways and ways of peace⁴⁴,

specifically out of love of Israel - "He will rebuke them*⁴ Moshe, raise the son"⁴⁴.

And with greater emphasis regarding our generation - those who for now do not fulfill Torah and mitzvos are "captured infants",

And their ruling is explicit in the verdict of the Rambam⁴⁷ that "these straying children and their children, whom their fathers led astray and were born among the Karaites and raised them according to their understanding•⁴,

he is like an infant captured among them and raised*⁴ and is not eager to grasp the ways of the mitzvos,

for he is like-

Sichas Machi

(And the Tenth of Tevet will turn into joy)

An apostate (forced convert),

And even though he later heard

[that he is a Jew and saw the Jews and their religion,

he is considered like an apostate (forced convert),

[for they raised him in their error]

.

.

Therefore, it is proper to bring them back in repentance and draw them with words of peace until they return to the strength of the Torah".

And a fundamental matter in negating speech in a style of intimidation and threats,

And in a film with most terrifying things,

that they should not be repeated in speech because of the explicit command in our Torah, "Do not open your mouth to Satan"•⁵

(In addition to what was stated above regarding the opposite of benefit in drawing close the hearts of Israel to their Father in heaven)

- that this is contrary to the truth

(According to the Torah of truth/ opposite of the honor of the Holy One, blessed be He,

And the opposite of the honor of Israel.

The opposite of the truth:

An explicit ruling in the Rambam⁵ that "this balance

(the reckoning of sins and merits)

is not according to the count of sins and merits but according to their magnitude,

there is a merit that counterbalances several sins and so on,

And who! can balance! except in the knowledge of the God of knowledge,

and He knows how they arrange the merits against the sins."

And regarding our matter: since those who do not fulfill Torah and mitzvos in our generation are like "a captive infant."

.

which is like one who is compelled - then "the All-Merciful exempts the compelled"⁵²; and on the other hand,

when those "captive infants fulfill even a single mitzvah only

(and all the more so several mitzvos,

and they testified abroad that there is no Jewish person who has not fulfilled numerous mitzvos⁵⁴; this is considered extremely and most precious to Hashem!

And furthermore, and this is also essential: specifically in our generation, the awakening of those "captive infants to return to the path of Torah and mitzvos is greatest,

to such an extent,

that tens of thousands of Jews have become close and have become actual Shomrei Torah uMitzvos in practice,

and it grows ever greater with greater vigor and strength.

And who is this and which is he whose heart will allow him to weigh in his mind

(human intellect)

the reckoning of sins,

And not only that, but to utter from his lips that because in this generation there are so many of Israel who for the time being do not keep Torah and Mitzvos, therefore the most terrifying punishments will come⁵⁵,

G‑d forbid, Heaven forfend — contrary to "the knowledge of the G‑d of knowledge" explicit in the Torah that these Jews are judged as "a captive infant."

.

that he is like one forced"

that the Merciful One exempts him"!

the opposite of His honor, the Holy One, blessed be He:

The description of the Holy One, blessed be He, as one who sits and calculates the account of sins and waits

(G‑d forbid and G‑d forbid)

until the measure is full,

and He does not move from there until He collects for all the sins,

and He returns and begins a new account of sins and waits, G‑d forbid and G‑d forbid, until the measure is full, etc. - this is the opposite of honor towards Above,

Since this is like the parable of a king who says he is waiting and wants to take revenge.

.

.

At the same time that the reality is to actually break - that the Holy One, Blessed be He, is the "Father of Mercy",

as is explicit in numerous verses and sayings of our Sages, may their memory be blessed,

starting from the Thirteen Attributes of Mercy: "Hashem" Hashem

(the attribute of mercy twice specifically - before and after one sins⁵)

God

This too is a trait of mercy•⁵

Compassionate and gracious, slow to anger and abundant in kindness... He bears iniquity, transgression, and sin."

The primary occupation of the Holy One, blessed be He, is

(

Sefer HaSichos - 5751

in counting sins,

but)

to add and increase joys in Israel - as our Sages said⁵ "Just as He

(the Holy One, blessed be He)

makes from that hour

(after the six days of Creation)

and until now.

.

sits and matches couples",

that the joys of groom and bride be increased

(including the purpose of "be fruitful and multiply",

The joy of the birth of sons"♦ and daughters, which is connected to the joy of the redemp‑ tion*

(For then will be the marriage of the Holy One, blessed be He, and the Congregation of Israel"/ as it is said in the wedding blessing: 'Speedily, etc., may there be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of happiness, the voice of the groom and the voice of the bride'".

And furthermore:

Even at the time that the Holy One, blessed be He, punishes for sins

(after He extends His anger and retribution**)

- the punishment is not as revenge, G‑d forbid,

but for the benefit of the person,

in order to cleanse and purify him from the filth of sin",

And in the language of our master, the Elder: "Like a merciful, wise, and righteous father who strikes his son."

.

As a parable of a great and awesome king who washes, in his honor and himself, the excrement of his only son, out of his great love."

And more than this: Even though the punishment is for the benefit of the person,

"out of his great love" of the king "for his only son,"

behold,

since the punishment

(the washing from the filth of sin)

causes pain to His only son,

the Holy One, blessed be He, is pained by this and cries out "Woe is Me, etc."⁷*,

"Bi-

timeʼ* that a person is distressed, the Divine Presence.

.

says "I am light in My head, I am light in My arm""*,

"With him I am in distress""⁷,

"In all⁷ their distress He was distressed"⁷²

("In every time that they were in distress, He was with them in distress.")

.

And the opposite of the honor of Israel:

Since Bnei Yisrael are the children of the Holy One, blessed be He,

as it is written, "You are children to Hashem your G-d"*⁷,

and moreover, "My firstborn son, Israel"⁷⁵,

and the Holy One, blessed be He, loves them,

as it is written, "I have loved you, says Hashem"*⁷,

"For Israel was a lad, and I loved him"⁷⁷,

And according to the teaching of the Baal Shem Tov that the love of the Holy One, blessed be He, for each and every Jew is greater than the love of elderly parents for their only son born to them in their old age — He cannot tolerate words that are contrary to praise of His children,

And not only that, but speaking contrary to praise of His children harms Him

(the Holy One, blessed be He)

so to speak,

as it is written clearly and explicitly, "He who touches you touches the apple of His eye"⁷.

And to such an extent,

that even regarding the prophets of Israel,

"The spirit of G-d spoke in them and His word was on their tongue",

"The Holy One, blessed be He, does not want one who says

Parshat Vayechi

(and ten, because of which, will turn to joy)

and 23

defamation against Israel",

and they were punished for speaking defamation against Israel,

as in: the prophet Isaiah,

Greatest of the prophets"

(like a city dweller who saw the king")

that when he said "and within a nation of impure lips I dwell",

"the Holy One, blessed be He, said to him,

Isaiah,

in your own soul you may say that I am a man of impure lips, it is understandable,

perhaps and within a nation of impure lips I dwell,

astonishing,

Come and see what is written there,

Then flew⁵ one of the seraphim to me, and in his hand a live coal.

.

Evil mouth,

Crushed here for him who said deltodia about my son\"•*,

And so forth regarding the rest of the prophets of Israel.

And "If so were punished the pillars of the world.

.

When they bore against the congregation of Israel a few matters,

All the more so, the most insignificant of the insignificant of the world should not let his tongue loose against the congregations of Israel.

.

to call them sinners and wicked"

(as the Rambam says,

and as written previously")

"It is not fitting for a person to speak and preach to the ears of the people until he repeats what he wants to say once, twice, three, and four times, and reviews it well, and afterwards he speaks.

.

What a person plays with in his hand and writes it in the book,

It is fitting for him to return it a thousand times if this were possible,

And this man.

.

These honorable editors wrote in the form.

.

And they placed them in the hand of a man who would sail with them in every city and every country,

And he darkened the hearts of people with them,

He sent darkness and it was dark."

And further, regarding the severity and negation of speech about matters of punishment, G‑d forbid—from the warning

explicitly stated in our holy Torah, the Torah of truth: "Do not open your mouth to the satan":

It is stated in the Gemara: "A person should never open his mouth to the satan.

.

What is the verse,

as it is said: ⁵ We would have been almost like Sodom,

What did the prophet answer them,

Hear* the word of the L-rd, leaders of Sodom"

"That speech, even in an allegorical manner, arouses the attribute of judgment until the Satan prosecutes.

.

That it is fitting for this,

And this is what is said: 'Almost like Sodom' we are etc., that the son said in an allegorical manner regarding the punishment,

And the attribute of judgment responded to him that it is fitting for this, etc.'"

And from this it is understood to the other side - and all the more so with a fortiori reasoning,

For 'a good measure is abundant etc.'** - how much effort must be made in learning merits for Bnei Yisrael:

If in undesirable matters 'speech, even in the way of imagination, arouses the attribute of judgment until the Satan prosecutes etc.'

(Even though surely Hashem does not listen to the words of the Satan,

And moreover, as it is written⁵* 'May G‑d rebuke you, Satan.')

- in good things,

learning merits for Bnei Yisrael

(That it is the will and desire of Hashem that they learn merits for His children/ certainly and certainly this speech effects its action that Hashem will accept the learning of merit,

As we find with Gideon,

That in the days of...* Israel was in distress.

Sefer HaSichos - 5751

And the Holy One, blessed be He, sought a person who would plead their merit.

.

Since merit was found in Gideon who pleaded their merit•*,

Immediately the angel appeared to him,

As it is said: 'An angel of the L-rd appeared to him and said to him: Go in this your strength,'

In the strength of the merit you learned for my sons."

,

Said the Holy One, blessed be He,

You have the power to plead merit for Israel,

In your merit they will be redeemed"*".

And we find in the chronicles of Israel in all generations that the great ones of Israel endeavored and increased in learning merit for the Children of Israel,

Even when they were at a low state, etc., until there was need for "speaking in a manner of imagination" to find merit for them,

And all the more so in our case,

That there is no need to search for merit,

And certainly there is no need for,

speech in a way of imagination",

since the actual reality is that the deficiency in observing Torah and mitzvos is only due to the duress of a captive infant,

And on the other hand,

in such a situation, the advantage and importance of every mitzvah is greatest,

even a single deed,

a single speech or a single thought,

and all the more so a great awakening of thousands and thousands of Jews who have been drawn closer to Judaism,

And it increases and continues

(as above, sec. 5)

.

And above all, the study of merit regarding the hastening and acceleration of the redemption — since already,

all the appointed ends have passed"•"¹,

even in the time of the Gemara,

and all the more so after the length and difficulty of the exile for more than one thousand nine hundred years, and still

And we must add,

that the nullification of the Satan's mouth and the advocacy for Bnei Yisrael is most emphasized in connection and relevance to our generation:

In the prophecy of Zechariah

(which is read in the Haftarah of Shabbat Chanukah)

it is written⁵:

And Hashem said to the Satan: 'May Hashem rebuke you, O Satan; and may Hashem rebuke you, He who chooses Jerusalem. Is this not a log snatched from the fire?'

That is to say,

The Holy One, blessed be He, Himself rebukes the Satan who wishes to accuse Bnei Yisrael,

to be,

the one who chooses Jerusalem",

named for yirah and named for shalem*•¹,

the completeness of awe⁵⁸"¹,

this being the true reality of each and every Jew, chosen by the Holy One, blessed be He

(

You

Parshat Vayechi

(and the crown of Tevet will become a specialist)

"You chose us from all the nations"/ and Hashem adds in His rebuke to the satan -.

"Is this not a brand plucked from the fire,"

.

That is,⁶⁰ not much remains of Israel except a little,

like a brand saved from a fire,

and you come to accuse them that I have destroyed them?" ס״ז!.

.

.

And concerning our matter:

This generation of ours,

the surviving remnant from the Holocaust in which six million Jews were killed al kiddush Hashem, may Hashem avenge their blood,

is in the category of

“a brand plucked from the fire,”

.

Like a brand saved from a fire.

And heaven forbid and chas v'shalom to criticize them,

and especially so with a severe criticism,

that their conduct may bring about another Holocaust,

R"I L, H"Y T,

.

A trouble will not arise twice"*⁶¹.

This matter is sevenfold more severe - when the criticism is about our generation,

.

A brand plucked from fire

was done while desecrating the honor of the holy ones who were killed for the sanctification of G-d's name,

by justifying the Holocaust by claiming that the measure of sins was filled.

And as an introduction:

There are undesirable matters that do not come as punishment for sins,

but rather,

since the Holy One, blessed be He, so decreed,

without any reason or explanation, beyond the intellect and wisdom of the Torah.

And in the language of the Sages

(Regarding the killing of Rabbi Akiva, whose flesh was combed with iron combs,

and likewise all the Ten Martyrs)

,

Be silent, thus arose in thought before Me"•",

.

It is a decree from before Me"⁶²"

(And it is not said about this,

Who would suspect G‑d of executing judgment without mercy?"*״)

.

And the father of them all — the decree of the covenant between the parts,

as it is written⁶³",

Know for certain that your descendants will be strangers

in a land not theirs, and they will enslave them and oppress them for four hundred years",

that this is not because of sins,

but rather so decreed the Holy One, blessed be He*".

And in our case: the destruction of six million Jews with the greatest and most terrible cruelty - a terrible Holocaust that never was

(and will not be, G-d forbid)

its like throughout all generations - cannot be as a punishment for sins,

for,

Even the Satan himself cannot find an account of sins in that generation that would be sufficient to justify, G-d forbid, such a severe punishment.

We have no explanation or clarification

(according to the wisdom of the Torah)

at all on the Holocaust,

21 only the knowledge of the fact that.

So arose in thought before",

and which,

a decree is from before"

[although certainly not in a manner of zizpatz

(inner aspect of the will)

G-d forbid,

as stated in the Torah,

,

"The Shechinah says, 'My head is heavy on Me, My arm is heavy on Me.'"

But if,

that,

"In a little wrath I hid My face from you"⁸ / and certainly and certainly not the explanation of punishment for sins*".

234 Sefer HaSichos

And on the contrary: All those who were killed in the Holocaust are holy

(as they are called by all of Israel)

Since they were killed for the sanctification of G-d's name⁷"

(Because they were Jews)

•׳¹,

And may G-d avenge their blood

(As every Jew adds when mentioning the victims of the Holocaust)

And in the wording of the prayer "Av HaRachamim": "The holy communities who gave their lives for the sanctification of G-d's name."

.

And may He avenge the spilled blood of His servants,

As it is written in the Torah of Moses.

.

For He will avenge the blood of His servants.

.

And in the Holy Scriptures it is said:

.

Let the vengeance of Your servants' shed blood be known among the nations before our eyes\",

That is,

that the Holy One, blessed be He, testifies about them that they are "His servants"

(for the existence of the servant is the existence of the master," and promises that "He will exact vengeance for the spilled blood of His servants,"

since the spilling of their blood is contrary to His will.

.

.

And to such an extent is their virtue enhanced by their being killed for the sanctification of the Name

[even if not for their service in fulfilling Torah and mitzvot,

and certainly with the addition to the greatness of their virtue in fulfilling Torah and mitzvot,

for

(mainly)

the best and the fat of Torah Judaism perished in the Holocaust]

- according to our Sages, of blessed memory"'

Therefore, the correction was in b8m"n on holiness with simple faith which is against the logic of human intellect.

.

But in the time of the Arizal, of blessed memory, who was from the aspect of rectification and to him was revealed the wisdom of true Kabbalah,

the decrees were annulled and there will be no more".

And from here an additional proof

(As if there is a guess that the destructions of the Holocaust happened in practice,

which is not in the category of punishment and correction,

In the inner aspects.

- 5751

Similarly,

No creature can stand within their boundary³.

And it is forbidden to use the Holocaust as a threat regarding punishment for sins,

And particularly regarding our generation,

"a brand plucked from fire",

"the surviving remnant from the terrible Holocaust,

which,

in his conduct in life according to the instruction of Toras Chayim, continues in the path of life of the generation of the holy ones for length of days and good years,

in the manner of "his seed lives, he too lives."

And certainly these words of slander will make no impression whatsoever,

and the continuation of the verse will be fulfilled: 'See, I have removed your iniquity from you and have clothed you with festive garments.

.

They placed the pure turban on his head.",

And in continuation of the matter: "Then the angel who was speaking with me returned and roused me."

.

He said to me, 'What do you see?' And I said, 'I see, and behold, a menorah entirely of gold, etc.⁶⁸"⁵" - that one sees actually and openly the completion of their entire virtue of all the Jewish people"* who illuminate with "a lamp is a mitzvah and the Torah is light"⁷".

And one must connect the above with the matter that is time-caused

(in addition to the connection and relevance to the weekly Torah portion)

- Tenth of Tevet:

"In the tenth month, on the tenth of the month.

.

The king of Babylon laid siege to Jerusalem",

And in the language of the Rambam: "The Tenth of Tevet, on which the king

Shabbat Matot

(And the Tenth of Tevet will turn into joy)

Babylon, Nebuchadnezzar the wicked, upon Jerusalem and brought it in siege and in distress" - the first event that led to the chain of events of the other fasts connected with the destruction and exile

(17 Tammuz - when the city was breached,

and Tisha B'Av - when the Beis HaMikdash was destroyed,

and the Fast of Gedaliah - when Gedaliah was killed and the remaining ember of Israel was extinguished etc./ and therefore it has stricter stringency compared to the other fasts,

that 'even'* if it occurred on Shabbos they could not postpone it to another day,

because it is stated regarding it 'on this very day'⁷¹.

And we must understand:

Why is it stated in this verse״י

(and it is quoted in the Rambam״*)

"The king of Babylon leaned upon Jerusalem,"

"Samar" specifically,

which is also from the language of help and assistance,

like "He supports the fallen" - while it is about the siege of Jerusalem,

the beginning

(which includes all the continuation of the destruction and exile!

And we must say the explanation in this:

In this verse

(In Yechezkel)

- that its essence

(Not the narrative of the event,

which was already recounted earlier,

in Melachim and Yirmeyahu,

but)

the eternal aspect of the event for generations,

"Write for yourself this day, the very essence of this day" — the content is explained

(the inner)

regarding the matter of destruction and exile,

that is not

(punishment for revenge, G-d forbid)

but for a greater ascent,

that this is the content of "Samech."

.

to Jerusalem",

from the expression “supports the fallen” – that there should be an increase in Jerusalem

(which also alludes to Bnei Yisrael,

as above, section 7)

an elevation

greater and greater, beyond comparison, relative to the previous status and situation.

And this is also the interpretation and hint of “the king of Babylon leaned upon Jerusalem”! – that also the action of the king of Babylon,

Nebuchadnezzar the wicked,

who laid siege against Jerusalem

("He brought [it] into siege and distress"/ it is help and assistance

("He supports the fallen")

to Israel,

because,

the king of Babylon

[In addition to the fact that from his own side he can do nothing, since he is but "a ■ axe in the hand of the hewer"]

cannot lay siege to Jerusalem.

Jerusalem is the city of the Holy One, blessed be He,

"City of our G‑d"!"

"City of the Great King"*

and the capital city of Bnei Yisrael,

"City of David's encampment"*

Miyo shel Vezkav-Vaz,

and it is understood and also simple,

that the king of Babylon cannot harm, G‑d forbid, even the wall of Jerusalem,

and all the more so in Jerusalem itself,

And in the Holy Temple,

And one must say that the action of the king of Babylon is help and assistance to Bnei Yisrael.

Rather,

For in those days, the help and assistance was in a manner that outwardly and externally there was a siege,

until destruction and exile,

in order to rectify the sin, etc.,

But in these days,

since His anger has been spent on the Beis HaMikdash,

And after "our deeds and our service throughout the entire period of exile" "*,

And after all the decrees and destructions, may G‑d spare us, that the Jewish people suffered in the length and difficulty of the final exile,

And especially the decree of the Holocaust in the last generation,

Surely the refinement and purification have been completed,

"Enough and more" — the matter of "the king of Babylon leaned" has been done only in a good way,

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That is seen and revealed to physical eyes,

And in the language of the Holy One, Blessed be He, that the Holy One, Blessed be He, says to Israel, "My children, do not be afraid,"

Everything I have done"* I have done only for you.

.

The time of your redemption has come"!

And in this generation of ours

(and particularly in this year,

"It will be, may it be a year of wonders I will show him")

the main emphasis in the fast of the Tenth of Tevet should be - that its concept is

(as all fasts)

"to arouse the hearts to open ways of teshuvah"¹⁴² - in the matter of "He supports the fallen",

to strengthen and encourage the spirit of Bnei Yisrael by emphasizing the virtue of each and every Jew,

and the love of HaKadosh Baruch Hu for him in whatever situation and state he is in,

therefore,

without considering his standing and state until now,

he can and must fulfill Torah and mitzvos in completeness,

including and especially - the strengthening and encouragement through faith in the coming of Moshiach and complete confidence that "Behold this

(Moshiach Tzidkeinu)

B"H■¹⁴,

And the addition in preparation for his arrival through teshuvah and fulfillment of Torah and mitzvos,

And in the language of the proclamation of the Rebbe, my father-in-law, the Rebbe, the Nasi of our generation: "Immediately to teshuvah, immediately to redemption"¹⁴⁴,

"Return, Yisrael, to Hashem your G-d,

and prepare yourself and your household to greet Moshiach Tzidkeinu who is coming very soon""¹.

And this matter

(the emphasis on the superiority of Yisrael and the love of the Holy One, blessed be He, for them,

and the belief in the coming of Moshiach)

is emphasized in the general conduct of the fast day

(including and especially the Tenth of Teves,

which is the first

(in the order of the events)

of the four fasts)

- in the Torah reading,

in the Haftorah and in the prayer:

In the Torah reading:

On the fast day, they read from the Torah¹⁴⁴

(in the morning and afternoon prayers)

the Thirteen Attributes of Mercy,

Concerning this, Chazal explained⁴: "It teaches that the Holy One, blessed be He, wrapped Himself like a prayer leader and showed Moses the order of prayer,

He said to him: 'Whenever Israel sins, they should do this order before Me,⁴ and I will forgive them.'

"A covenant is established for the Thirteen Attributes

(if Israel merit in their fast-day prayer)

that do not return empty-handed,

as it is stated*¹⁴

(in the continuation of the Torah reading of the fast day)

"Behold, I am making a covenant".

And the conclusion and seal of the reading: "Before all your people I will perform wonders*¹⁸ which have not been created in all the earth and among all the nations; and all the people shall see etc."*¹⁴ — "I will show him wonders".

In the Haftarah:

At the beginning of the Haftarah of the fast day it is said¹⁸¹ "Seek the Lord while He may be found; call upon Him while He is near",

that the Holy One, blessed be He, is "found" and "near" to each and every one of Israel,

including this that they say to him: "he will leave"

Shabbat Parshat Machi

(And the tenth of Tevet will turn into joy)

(future tense)

the wicked his way etc."⁵⁵,

and in His goodness that the Holy One, Blessed be He,

present" and,

close"

(also)

to him,

then "Let the wicked forsake his way etc. and return to the Lord and He will have compassion on him for He will abundantly pardon."

And continues in the verse¹⁵ "For My thoughts are not your thoughts, nor are your ways My ways, says the Lord":

If a mortal comes and says that one must speak harsh words to the wicked,

to calculate the sins and deduce that the punishment for this is such and such — the prophet says in the name of the Holy One, blessed be He, "My thoughts are not your thoughts,"

,

One does not weigh

(Calculation of the seasons)

But in His knowledge, He is the God of knowledge and He knows, etc.

And not according to the knowledge and thought of flesh and blood: "And your ways are not My ways,"

The ways of the Holy One, blessed be He,

"Father of compassion,"

they are,

ways of pleasantness and ways of peace,

with a pleasant countenance,

Joy and a good heart¹⁵⁴.

And the continuation of the Haftarah -,

So said G-d: Keep justice and do charity, for My salvation is near to come and My righteousness to be revealed":

The words of the Holy One, blessed be He

("So said G-d")

to arouse the Jewish people to fulfill the Torah and mitzvos

(,

keep justice and do charity")

They are not by means of threats, G-d forbid, and G-d forbid of punishment,

but,

,

"Keep justice and do righteousness, for My salvation is coming soon and My righteousness to be revealed"

That is,

Since prepared* and immediately the true and complete redemption comes,

We need to prepare for it by means of "Keep justice and do righteousness"

and therefore,

,

Happy is the man who does this, and [the one who] keeps the Sabbath from profaning it, and keeps his hand from doing any evil"*⁵ - that also the way to,

"Depart from evil" is by emphasizing the good and the positive in the thing,

"Happy is the man who does this, etc.".

And the conclusion of the Haftarah regarding the redemption - "And I will bring them to My holy mountain and make them joyful in My house of prayer, their burnt offerings and their sacrifices shall be accepted on My altar"*,

not only in the manner of "and we will render [the words of] our lips as bulls"⁵⁵,

but also

(and primarily)

The offering of the sacrifices literally,

And concludes: "Thus says Adonai Elokim: Gathered are the outcasts of Israel, yet I will gather more to him, to his gathered ones¹,

That even those who are,

the outcasts of Israel"

(spiritually)

Gathers them, the Holy One, blessed be He,

And not merely as part of the entire Jewish people

("gedchai Yisrael") but also the gathering of each and every individual

("I will yet gather others to him besides those already gathered")

**⁸⁹,

And as it is written⁹⁰*⁹¹ "And you shall be gathered one by one, O children of Israel."

And in prayer:

First of all - in the special prayer that is added on the fast day - the recitation of Selichos

(And likewise the blessing 'One who...'¹/ that at the beginning of the Selichos of the Tenth of Teves we recite the verses 'For with the Lord there is kindness, and with Him is abundant redemption'"¹,

"God redeems Israel from all his troubles"**⁹⁴,

,

And He will redeem Israel from all its iniquities"⁵*⁹⁶.

And the explanation of the order of the verses as they are specifically established in the Selichot in this order - that the two verses "For with the L-rd is kindness etc. and He will redeem Israel etc." are not said in proximity to each other,

as they are in order in the book of Tehillim,

but they interrupt between them with the verse "G-d redeemed Israel from all its troubles" - that they ask from the Holy One, blessed be He,

(and they are confident that the Holy One, blessed be He, who is,

the Hearer of prayer" will fulfill the request)

that first He will redeem the brother of Israel from all his troubles -

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Word"••*,

and to the head of the greatest trouble of the exile,

and afterwards, "And He⁷•' will redeem Israel from all its sins",

that is,

that He will redeem Israel

(even)

before they repent••*,

"Also sin will not delay the redemption because He will redeem Israel from the sins""*,

And in the language of the verses "Mi E-l ka-mocha""*

(which correspond to the Thirteen Attributes of Mercy⁷*)

-"Mi E-l kamocha nosei avon ve'over al pesha lish'eirit nachalato lo hechzik la'ad apo ki chafetz chesed hu": "lish'eirit nachalato",

"Those who remain from the birth pangs of Mashiach""*

(And in the style above: "A brand plucked from the fire")

- "He does not stand over the transgression to watch it to repay its punishment,

but passes over the transgression and goes on as if He does not see it""*,

"Those who will remain at the coming of the Redeemer.

.

Even though they deserve not to leave exile because of the evil of their deeds that they did,

He will not turn forever to

their deeds,

for He desires kindness.

.

And His kindness will prevail over their sins when the time of the Redemption arrives""*,

And as is known, after all the appointed times have elapsed",

And they also did teshuvah.

(As mentioned above sec. 6/ surely that... and immediately must say fulfillment of the request of Bnei Yisrael: "May God redeem Israel from all its troubles."⁷*.)

And in addition to this,

also in the prayer that is recited every day

(that on the fast day,

"a day of favor to God"⁷⁵*,

a greater elevation is added to it⁷')

-behold:

The Amidah prayer

(the essence of the prayer)

is in the manner of connecting redemption to prayer⁷⁷*

(similar to the concept of 'He supports the fallen')

,

And its beginning is in the virtue of Israel - starting with the introduction 'My Lord, open my lips, and my mouth shall declare Your praise'⁷⁵*,

that the Holy One, blessed be He, is the One who opens the lips of man,

and until 'Havayah' actually speaks through the mouth of man.

.

(ש)

The mouth is only the vessel through which will be drawn and revealed

("And my mouth shall declare",

"Yagid is a term of drawing forth")

His speech, may He be blessed,•*,

Shabbos Parshas V*Ch*

(And Asarah B'Teves *the measure for joy)

And after this introduction, we begin the prayer with "Our God and God of our fathers, God of Abraham, God of Isaac, and God of Jacob,"

The "Patriarchs" of the entirety of Israel,

Therefore,

and "He brings a redeemer to their children's children,"

And also later in the prayer, we ask multiple times for redemption: "Blessed are You, Lord, Redeemer of Israel"¹"¹,

"Blessed are You, Lord, Builder of Jerusalem,"

״Blessed are You, Lord, who causes the horn of salvation to sprout,״

"Blessed are You, Lord, who restores His Presence to Zion."

And after the prayer, during Nefilas Apayim (the fall of faces), we say "LeDavid"¹⁰⁷ 'To You, Hashem, I lift my soul'*•*,

And we conclude with the verse "God redeemed Israel from all his troubles,"

And afterwards we add the verse "And He will redeem Israel from all his iniquities""¹,

And specifically in this order,

"God redeemed Israel from all his troubles,"

And afterwards "And He will redeem Israel from all his iniquities,"

As above.

and may it be His will—and this is the main point—that from the speech,

the ruling that it is permitted to pray without immersion <Shulchan Aruch Admur HaZahav Orach Chaim ris 88)

- etc.,

that the matter of "Ad-noy, open my lips, and my mouth will declare Your praise",

,

that G-d speaks in him literally",

it is also in the state and situation before purification,

the secret of the action of each and every Jew in every state and situation that he is in.

The prayer and request for the redemption,

will come to its fulfillment in actual deed in a manner of juxtaposition of redemption to prayer,

actual juxtaposition without any interruption whatsoever.

And simply - that immediately and at once will be fulfilled what is said at the end of the weekly Torah portion: "And Joseph said"".

.

G-d will surely remember you and bring you up from this land to the land which He swore to Abraham, to Isaac, and to Jacob""¹,

And in the manner of "And Jacob lived",

"So he is alive" in actuality and openly,

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

And Yaakov

(and "Toldos Yaakov Yosef"¹,

and all the tzaddikim)

with them,

and "When He gathers the Jews from the land of the sea.

.

He will bring us into exile in order to redeem His children"⁷.

and as mentioned,

immediately and directly,

during the preparation for the reading

(in Mincha)

"And these are the names of the children of Yisroel"•**,

"for the sake of the redemption of Yisroel they are mentioned here,

Reuven,

as it is said,¹ I have indeed seen the affliction of My people,

Shimon,

On account of "And God heard their groaning"¹*¹¹⁴.

.

Asher,

On account of that all who heard of their redemption and greatness would bless them,

As it is written¹*¹ "And all nations shall call you blessed, for you shall be a desirable land," says the L-rd of Hosts,

Yosef,

On account that the Holy One, blessed be He, will in the future add and redeem Israel.

.

Just as He redeemed them from Egypt,

as it is written⁴*¹ "And it shall be on that day, the Lord will again stretch forth His hand, etc."⁵*¹ - that they are mentioned here with regard to the actual redemption of Israel,

And immediately, at once.

Sefer HaSichos - 5751