English translation — משיחות ש׳׳פ שמות, י״ט טבת ה׳תנש״א

In the first verse at the beginning of Parshas V’eileh Sh’mos —,

“And these are the names of the children of Israel coming to Egypt with Yaakov, each man and his household came” — there are several precise details,

And among them:

,

those who come to Egypt"

present tense,

appropriate to say at the time of their coming to Egypt - as it says in Parshat Vayigash,

And Jacob and all his descendants came to Egypt with him.

.

"And these are the names of the children of Israel who came to Egypt"; Rashi comments at the beginning of the book of Exodus,

when Bnei Yisrael had already been in Egypt for many days

[Rather, the verse returns and recounts

(in brief)

about their coming to Egypt

(as an introduction to the continuation of the story about the slavery in Egypt,

and primarily,

about the redemption from Egypt¹)

]

- It is more appropriate to say in the past tense,

,

"And these are the names of the children of Israel who came to Egypt,"

as at the end of the verse,

"Each man and his household came"?

What is the reason that at the beginning of the verse it is stated,

And these are the names of the children of Israel coming to Egypt,

And later in the verse itself it is stated,

"Jacob" - specifically Jacob?

What is the reason for the change in the language of the verses - that in Parshat Vayigash it is stated,

"those coming to Egypt, Jacob and his sons,"

And in our Parsha it is stated,

"those coming to Egypt, [with] Jacob"?

In explaining the precision of the language,

“Those coming to Egypt” - it is stated in the Midrash:

,

those coming to Egypt,

But are they coming today,

and were not many days since they came to Egypt? Rather,

As long as Yosef was alive, they did not have the burden of Egypt,

When Yosef died, they placed a burden upon them,

Therefore it is written, "the ones who come,"

as if on that day they entered Egypt".

And it requires explanation regarding the lesson and instruction in the service of man:

And as an introduction —,

The Torah is eternal"⁴,

and,

Every day they should be new in your eyes"*,

And with extra emphasis when this portion is read in the Torah in public,

that then,

one must "live" with the matters of this portion*.

And based on this, one must understand the connection and relevance of,

those who came to Egypt"

(

as if they entered Egypt that very day")

to these present days:

Since according to all the signs in the words of our Sages we are at the end of the time of exile,

after already,

"all the ends have been exhausted,"

and they have already done repentance,

and in the words of my revered father-in-law, the Rebbe, Nasi of our generation

(several decades ago)

that they have already completed all matters of service,

also,

Polishing the buttons"³,

and they are standing ready

(,

All of you stand ready")

to greet our righteous Moshiach⁴—what is the interpretation,

the lesson and instruction from the matter of,

those coming to Egypt",

,

"as if on that very day they entered Egypt"—when standing in immediate proximity to the exodus from Egypt?!

Shabbos Parshas Shemos,

*"9 Teves

and 24

And it will be understood, with a preliminary explanation of the entire concept of "And these are the names of the children of Israel,"

that this verse is the opening of the Book of Shemos and the books that follow it

(these are the four books of the Chumash,

And they are all the twenty-four holy books of the Written Torah)

- the story of their lives

(Chronicles)

of the children of Israel and their service in fulfilling the Torah and My commandments:

The difference between the book of Exodus

(and the books that follow it)

to the book of Genesis—that the book of Genesis is the story of the lives and service of the Patriarchs,

Abraham, Isaac, and Jacob¹*,

As emphasized by its name: "Sefer HaYashar"¹*,

"This is the book of Avraham, Yitzchak, and Yaakov who are called Yesharim"; and after this begins the book of Shemot,

"And these are the names of the children of Israel" - the story of the lives and service of the children,

who continue in the path of the Patriarchs,

according to the instruction and empowerment of the Patriarchs,

"The deeds of the Patriarchs are a sign for the children"*.

Based on this, the reason for the precedence of the Book of Bereishis before the other books is understood,

even though "the main part of the Torah is the book of Shemot and the other books that explicitly write and recount the performance of the commandments" - "because this book

(whose essence is "the story of the generations of the Patriarchs.

.

in the details of their deeds and all their events\")

it is

for further clarification:

Although the service of the Patriarchs

(in the Book of Genesis)

was before the Giving of the Torah,

and the service of the sons

(in the Book of Exodus and the books after it)

most of it, if not all, is after

(the Exodus from Egypt, which was an introduction•* to)

the Giving of the Torah,

for then "nullified

(the Holy One, blessed be He)

"First decree: that the lower ones should ascend to the upper ones and the upper ones should descend to the lower ones"¹,

that through the service of fulfilling the Torah and commandments, the drawing down and revelation of holiness below is effected,

so that the physical things of the world become objects of holiness

(unlike before the giving of the Torah)

** — thus,

the innovation of the giving of the Torah

(the drawing down of holiness below)

itself comes after the introduction and preparation of the service of the Patriarchs,

which,

"The Patriarchs are the Merkavah (Chariot)"¹¹,

Sefer HaSichos - 5751

That when they were in this lower world, they were in the category of "Merkavah" to the Holy One, blessed be He, as above,

And therefore they are called "Yesharim" (upright),

like a straight line that extends downward as it is above

(without change)

",

And through this, they prepared all the work of the children in drawing down Elokus below through the fulfillment of Torah and mitzvos after the giving of the Torah.

However,

that the work of the Patriarchs is

(only)

a preparation and giving of strength for drawing down holiness below,

and the innovation in the work of the children relative to the work of the Patriarchs is in the actual work,

that is,

not only the possibility of drawing down holiness below,

but the actual drawing down of holiness below,

which,

through the actual service there is added the greatest elevation,

to such an extent,

that for this purpose all the order of Hishtalshelus was created — the Holy One, blessed be He, desired to have a dwelling for Himself in the lower realms,

that the reality of the lower one should be a dwelling for Him, blessed be He, actually and openly.

And from this it is understood that the Book of Shemos and the books after it

(Avodas HaBanim)

They are like an explanation and commentary on the Book of Genesis

(The service of the Patriarchs)

" — in the manner and pattern of the explanation and commentary of Binah to Chochmah,

Torah SheBe'al Peh to Torah SheBichtav - to explain

And the "introduction" to the service of the children to bring into actuality

(the investment of power of the Patriarchs from

Shemot 32, Tevet

(which falls in the week of Parshat Shemot or is blessed from Shabbat Parshat Shemot,

and this year it falls on Motza'ei Sh*P Shemot)

,

the yahrtzeit of the Rambam z*l

(see L*S Ch*K p. 26.

and see there*)

- his main work,

Mishneh Torah••,

Because a person first reads the Written Torah, and afterwards reads in this and knows from it the entire Oral Torah*

(As the Rambam wrote in his introduction to his compilation / the explanation and elucidation of the Oral Torah to the Written Torah••• - the parallel of which in the Written Torah itself

(

There is nothing that is not hinted at in the Torah•)

It is the explanation and elucidation of the Book of Exodus

(and the books after this)

to the Book of Genesis,

and to note,

that his yahrtzeit

(completion and perfection,

all his deeds, his Torah, and his service which he served all the days of his life*"••)

is adjacent to Parshas Shemos.

Shabbos Parshas Shemos,

*"9 Teves

drawing down G‑dliness to massa,

it is,

At the beginning of the book

(and the portion of)

Shemot - to "And these are the names of the children of Israel coming to Egypt with Jacob, each man and his household came":

The work of the sons in revelation and drawing down G‑dliness below,

For this purpose,

coming to Egypt

(lower that there is no lower beneath him / it is - by this that is apparent in them openly

(pointing with his finger and saying "These")

that they are "Bnei Yisrael,"

children of the Avos,

until the "Bachur shebaAvos""

and as it is called

(in the name of the maalah)

"Yisrael."

And the explanation for this:

"Yisrael" — it is after the verse "For you have striven with G-d and with men and have prevailed,"

And beyond this - "Yisrael" is an acronym for "li rosh" ("I have a head"),

in the aspect of the "head", so to speak, of the Holy One, blessed be He,

that "they become for the Holy One, blessed be He, the aspect of a head, so to speak"⁵¹,

because they are above even the aspect of the head

(the brain and the skull,

wisdom and will)

as part of the "body" of the Holy One, blessed be He,

since their existence is truly one

("Israel and the Holy One, blessed be He, are entirely one"⁵⁵)

with His essence and substance, may He be blessed

(which is above the head/ and in the language of the verse⁵⁵ "a portion of G-d from above

(and our master, the elder" explains and interprets)

actual",

which,

"When you grasp a part of the essence, you grasp its entirety"⁵⁵.

And it is understood,

that in the level of 'Israel' there is no place for the descent 'to Egypt' - measurement and limitation,

"Mitzrayim" from the language of strait and boundary,

and all the more so a state of exile,

"Mitzrayim" literally

("All the kingdoms were named after Mitzrayim because they cause distress etc."")

- since you have 'striven with God and with men'

(and all the more so with Egypt)

and you will be able\

And not only that, but it becomes in the category of "Li Rosh" (lit. 'to me a head'),

And certainly, regarding the 'head' of the King of kings, the Holy One, blessed be He, the concept of boundary and limit does not apply,

And all the more so the concept of exile.

The descent 'to Egypt' pertains only to the level below 'Israel' — 'the children of Israel

(who are)

coming to Egypt,'

And as the continuation of the verse: '

(coming to Egypt)

Yaakov",

from the word eikev,

until "his hand holding onto the heel of Esau".

And more specifically - there is a distinction between Parshas Vayigash,

in which it is said "those coming to Egypt, Yaakov and his sons",

to our Parsha,

in which it is said "those coming to Egypt, es Yaakov":

The descent to Egypt in Parshas Vayigash which is not in a state of exile•⁵ - pertains also to Yaakov

("those coming to Egypt, Jacob and his sons")

,

But not so the descent to Egypt in our parshah, which is in a state of exile - it does not pertain to Yaakov*⁵

(as in the simple understanding, the servitude of Egypt began only after the death of Yaakov•⁴

(and Yosef⁴¹)

/ and only in the level of 'Ach Yaakov',

the subordinate

Sefer HaSichos - 5751

To Yaakov²/ the descent to the Egyptian exile was made in the manner of "a man and his household came".

And since also "Bnei Yisrael.

.

With Yaakov, "a man and his household came" are "Bnei Yisrael",

which,

even when they are on the level of "sons" which is below the level of the "Patriarchs," they are connected to the "Patriarchs,"

and inherit all the matters of the "Patriarchs" until the "chosen of the Patriarchs,"

"Yisrael" - therefore,

Not only does the descent to Egypt not cause them change or deficiency, G‑d forbid,

as our Sages said: "Reuven and Shimon descend, Reuven and Shimon ascend,

"that they did not change their names, etc."

("And these are the names" of the children of Israel) — but on the contrary,

there was added to them a greater elevation through the refinement of Egypt,

as it is stated later in the parshah: "And you will empty out Egypt,"

"like a net that has no grain and like a deep sea that has no fish,"

which is the matter of refining and elevating the holy sparks.

Accordingly, we can also explain the precision "those coming to Egypt"

(present tense / that even after "many

days had passed since they came to Egypt",

it is "as if on that very day they entered Egypt":

Since "the Children of Israel" inherit all the matters of the Patriarchs,

including the "chosen of the Patriarchs" "Israel"

("for you have struggled, etc.,"

to me head)

-behold,

from the aspect of "Israel" within them

(their true existence)

they have no connection at all to Egypt; and their coming to Egypt

("the children of Israel coming to Egypt")

- it is a matter of renewal for them,

because by themselves they have no connection to Egypt.

And therefore,

even when they are in Egypt

(whether in the Egyptian exile,

or in subsequent exiles,

until this last exile)

"many days",

this is "as if they entered Egypt that same day" - because their true essence

("the Children of Israel")

She is always above connection to Egypt,

And their being in Egypt is a novelty,

Thus,

Each additional day that they are in Egypt - even after "many days",

And until the end of the time of exile - it is "as if they entered Egypt that very day".

And this is also the empowering for the service of the sons in drawing down and revelation of G-dliness below,

Until the lowest that has no lower beneath it

(Starting from "And these are the names of the children of Israel coming to Egypt")

- since from the perspective of their true existence

("Bnei Yisrael")

they are not connected to Egypt,

and their being in Egypt

(not in their true place)

is in the manner of "those who come to Egypt",

a present tense,

"as if that day they entered Egypt",

And in "that very day" itself, at this moment

(the present moment)

Actually - is more emphasized among them the intent and purpose of their coming to Egypt⁵,

that at this moment

("the moment of utterance"⁵²,

which contains the measure of time for pronouncing three letters

Parshat Shemot,

*"9 Tevet

"Moment")

They will fulfill the mission of the Holy One, blessed be He, to make for Him, may He be exalted, a dwelling place in the lower realms.

And in this manner, in every single moment that "they come to Egypt" anew,

And until the last moment of the time of exile - that even after all the length and difficulty of the exile,

they do not belong to the exile,

and this is not their place,

so,

that their being in exile at this moment,

The last moment of the exile,

is not a natural continuation of a long and difficult exile",

but rather a new situation,

"as if on that same day

(and that same moment)

they entered Egypt",

And therefore the work is done with all the strength from the time of the exile until the last moment of the time of the exile,

And from the strength of faith in the coming of Moshiach,

Expectation and strong hope for his coming immediately and instantly and actually.

And the explanation of the matter in the service of man every day:

It is stated in the Mishnah⁵⁵ "In every generation

(And our Master the Elder⁵ explains that the intent here is "each and every day")

A person is obligated to see himself as if he went out

(today*⁵)

from Egypt” - that is the exodus of the G‑dly soul from the confinement of the body.

.

To be included in the unity of the light of Ein Sof Baruch Hu through involvement in Torah and mitzvos in general and particularly in the acceptance of the yoke of the kingdom of heaven in Kriyas Shema,

In which he receives and draws upon himself His explicit unity by saying 'Hashem is our G-d, Hashem is One.'

.

And it is the aspect of the Exodus from Egypt,

And they instituted the portion of the Exodus from Egypt specifically at the time of Kriyas Shema.⁵

And it can be said,

That ״seeing oneself as if he himself left Egypt today״ also includes that ״on that day״

(before this)

"Entered Egypt" - since,

The exodus from Egypt is relevant only after entering Egypt,

And since yesterday he already left Eg-

ypt,

It is not possible that he also left Egypt today unless he entered Egypt on this day.

That is: the intention here is not only that even after the exodus from Egypt yesterday,

he is found today in Egypt,

Since regarding his level today

(which is higher than his level yesterday)

This is still considered “Mitzrayim” - for by this the continuation of the previous state that was in Mitzrayim is emphasized,

And not a new entry into Mitzrayim - rather the intention is that his being in Mitzrayim today is

(not a continuation of a previous state,

but rather)

a new state,

"as if on that day he entered Mitzrayim",

That the very fact of his being in Egypt

(also before this)

is a novelty regarding his existence which is not connected to Egypt.

And the explanation for this:

"Every person, when the Holy One, blessed be He, restores his soul to him, becomes a new creation,

as it is written⁵⁵ 'new every morning,'

that a person entrusts his soul

(When reciting the Shema on the bed: "In Your hand I entrust my spirit"⁵⁵)

tired,

the Holy One, blessed be He, returns it [the soul] renewed and rested"⁵⁷,

therefore,

at the beginning of each day every Jew says: "I thank You, etc., for returning my soul within me,"

and continues to say in the morning blessings: "The soul You have given me is pure,"

that even when it is within me,

the soul in the body,

was given by the Holy One, blessed be He

("Whoever gives generously, gives"•⁵)

as it is in the standing and condition of "she is pure",

as it is said,

"A part of G-d from above actually"*⁵,

through which one grasps as a crop in the very essence.

And since this one becomes a "new creation" through the Holy One, blessed be He, returning his soul to him,

"A part

Sefer HaSichos - 5751

Elokah from above literally"-since from the perspective of His existence, He has no connection to Mitzrayim,

from the constriction of the body,

and all the more so from the constriction of the exile,

he who is found in Mitzrayim today,

this is in the manner of "that day he entered Mitzrayim"

in order to fulfill the mission of the Holy One, blessed be He,

"I was created to serve my Master"

with all the power of "My servant⁴ king, king"⁴²,

that from his own perspective he is not related to Egypt,

therefore,

also when he comes to Egypt, he is above Egypt.

And from this it is understood that even if yesterday

(and in the days before this)

he was in the status and situation of "Egypt" due to the imprisonment of the body and the animal soul

(as a person knows in his soul³¹*x and all the more so from the perspective of the entire concept of the

[And moreover, the entirety of the descent into "Mitzrayim"

(from the external perspective)

is only temporary,

for the Torah promised that ultimately Israel⁴⁵ will repent at the end of their exile and immediately they will be redeemed"⁴⁴,

And then they will see that all the exile is but a dream

("we were like dreamers"⁴⁷)

only,

and "dreams speak falsely"•⁴,

a thing that is not true,

since it is only for a brief moment,

as it is written⁴ "For a small moment I have forsaken you, and

(immediately)

with great mercies I will gather you,

And "a change that reverts to its original state etc. is not considered a change"⁷,

so,

that his being in Egypt temporarily does not effect a change even in his external self]

.

And we can add,

that the above in the commentary on "Bnei Yisrael coming to Mitzrayim"

(that even after they have been in Mitzrayim "many days", this is "as if they entered Mitzrayim on that same day",

since "Bnei Yisrael" do not belong to Mitzrayim)

is also emphasized later in the parshah:

When Hashem told Moshe to inform Bnei Yisrael about the redemption,

"Go and gather the elders of Israel and say to them, 'The Lord, the God of your fathers, appeared to me, the God of Abraham, the God of Isaac, and the God of Jacob, saying, "I have surely remembered you etc." and they will listen.

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Sefer HaSichos - 5751

subjugation,

to such an extent,

that our Rebbe feels

(Chochmah d'Kedushah)

claims that he does not see that Hashem is about to save Bnei Yisrael

("And you have not saved Your people")

- Hashem says to him: "Now you will see etc.,"

"Now"

(now)

specifically,

immediately and suddenly: from a state of the greatest intensification of the difficulty of the servitude - to a state of redemption,

a change from one extreme to the other, literally.

And the reason for this - as the continuation of the verse in the beginning of Parsha Va'eira

(that immediately appears in the same verse)

- "And I appeared to Avraham, to Yitzchak, and to Yaakov",

"to the fathers",

"And also I heard the groaning of the children of Israel etc. Therefore say to the children of Israel: I am the Lord, and I will bring you out from under the burdens of Egypt, and I will deliver you etc.״•* - all four expressions of redemption,

that is,

that being "the children of Israel",

the children of the "fathers",

they do not belong to Egypt,

and therefore,

"and I will bring you out etc.".

And this matter is emphasized also in the Haftorah - conclusion and seal of the parshah:

In the explanation of the verse "the coming ones shall take root, Jacob blossom and flower Israel etc." which is at the beginning of the Haftorah,

It is explained in the discourses of Chassidus that by-

Egypt

("the coming ones",

"the coming ones to Egypt")

it is like the analogy of the rooting

("They shall take root, Jacob")

that through this there will be growth

("Israel shall blossom and bud")

in great abundance.

And one should add and explain the precision of the language "the ones who come",

and also the change of "they shall take root, Jacob; Israel shall blossom and bud" - based on what was said above

(ס״ה)

that "Israel" is above the descent to Egypt,

And the descent to Egypt is only in the aspect of Yaakov,

"Yaakov will take root"

(except that through this a greater elevation is added also in "Israel",

"Yisrael will blossom and flourish")

,

And therefore,

Even after being in Egypt for "many days",

this is in the manner of "HaBais"

(present tense)

,

"as if on this day they entered into

Egypt".

And therefore,

without considering their standing and situation of Bnei Yisrael during the exile - "Hashem will beat off from the ear of grain of the river

(they are the lost in the land of Assyria)

until the brook of Egypt

(they who are cast away in the land of Egypt)

And you shall be gathered

(from the exiles)

one by one, children of Israel""י,

"And the lost ones in the land of Assyria and the cast away in the land of Egypt will come, etc." - because in every situation and state there exists the reality of "children of Israel" as completeness.

And he continues to explain the virtue of Bnei Yisrael at the conclusion and seal of the haftarah: "Now Jacob will not be ashamed, nor will his face now pale, for when he sees his children, the work of My hands within him, they will sanctify My name and they will sanctify the Holy One of Jacob and the God of Israel they will fear" - that even during the time of exile, Jacob is not ashamed, G-d forbid,

("chosen of the patriarchs")

of his children

("His children"/ because,

Each one of them is "tithe! My hands"

(of the Holy One, blessed be He/ and certainly 'they shall sanctify My name',

and he adds,

"And they shall sanctify the Holy One of Jacob and shall revere the God of Israel"

("the double expression to-

Sh"F Shemit,

19 Tevet

"Strength"/ that is,

that each and every Jew sanctifies the name of the Holy One, blessed be He, in the world,

by saying

(and as repeated several times each day)

"Shema Yisrael, Hashem our G-d, Hashem is One",

"Malchus is His matter"

(conclusion and seal of the Malchuyos verses)

,

"I will make [Him] king above and below and to the four corners of the heavens,"

"the coronation of the Holy One, blessed be He, throughout the entire world."

*

Based on the above, the lesson and instruction regarding these days of ours is also understood:

Even after the difficulty and length of the final exile over more than one thousand nine hundred years

(incomparably greater than the Egyptian exile of two hundred and ten years)

- the existence of "the Children of Israel" is essentially above exile,

And every additional moment that we are in exile is in the manner of "coming to Egypt",

"as if on that very day they entered Egypt",

and they stand with the strength of faith and trust that immediately and at once the Holy One blessed be He will fulfill His promise "I have surely remembered you" with the true and complete redemption,

and especially when one hears from Moses our teacher of our generation,

כ״ק מו״ח אדמו״ר נשיא

of our generation,

that they have already completed all matters of service and stand ready to greet our righteous Mashiach

(as already revealed to him, sec. 62, and all the more so after there is also the completion of forty years,

"G‑d has given you a heart to know, eyes to see, and ears to hear""³⁸,

And we stand in the year mentioned above

(5751)

acronym

(It was, it will be a year of)

I will show him wonders³⁹"⁴⁰.

Therefore,

We must encourage and strengthen the spirit of the Jewish people through the declaration that the Holy One, blessed be He, says every day in a truly new manner: "I have surely remembered you,"

And Mashiach Tzidkeinu “stands behind our wall”⁴¹,

and “behold he comes”⁴²,

and it is necessary to prepare to greet him by increasing in the observance of Torah and mitzvos,

as the ruling of the Rambam⁴³

(the one whose yahrtzeit is the 20th of Teves,

the conclusion of this Shabbos⁴⁴)

that through “one mitzvah,

a person tips the balance for himself and for the entire world to the side of merit,”

And brought about salvation and deliverance for him and for them.

And it is obvious—not to break their spirit,

G-d forbid and G-d forbid,

through intimidation and threats of severe punishments,

G-d forbid, Heaven forfend—as we learn from the account in our parshah of the redemption of Israel through Moshe Rabbeinu,

and from this it is understood also regarding the redemption of Israel through Mashiach Tzidkeinu,

"The first redeemer is the final redeemer"⁴⁵,

as explained below.

And as an introduction:

It is told in the words of our Sages, that when they were in Egypt, Bnei Yisrael were immersed in the forty-nine gates of impurity⁴⁶,

Sefer HaSichos - 5751

And to such an extent,

that even after they left Egypt and stood at the shore of the Red Sea,

the accusers argued: "These are idol worshipers and those are idol worshipers, in Him?"

And so forth.

Moshe Rabbeinu did not say to them: Know,

that if you do not improve your deeds,

Pharaoh will continue and increase his enslavement of you with hard labor,

and so on.

- Moshe Rabbeinu did not threaten them, G-d forbid, G-d forbid, with additional troubles••'

Rather,

He was commanded by HaKadosh Baruch Hu: "Thus shall you say to the children of Israel: The L-rd, G-d of your fathers, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, has sent me to you."

.

To say: I have remembered you and what is done to you in Egypt, and I said I will bring you up from the affliction of Egypt.

.

"To a land flowing with milk and honey": First of all - he reminded them of the merit of the Patriarchs,

And he said to them that the Holy One, blessed be He, saw their affliction and redeems us"¹.

Beyond this:

In that Moshe Rabbeinu said to the Holy One, blessed be He,

(not to Bnei Yisrael themselves)

a thing that is not proper concerning Bnei Yisrael,

"And they will not believe me" - not to accuse them, G‑d forbid and G‑d forbid,

but for the benefit of his mission to redeem the Jewish people

(that the Holy One, blessed be He, give him a sign so that they believe him that the time of their redemption has arrived)

* - the Holy One, blessed be He, answered him and said to him, "What is that in your hand? And he said

"A staff"¹,

"From what is in your hand you must learn,

that you are slandering My children,

they are believers, the children of believers"⁴,

And he hinted to him

(by turning the staff into a serpent)

.

.

that he spoke lashon hara about Israel and took up the serpent's profession"⁵",

and until 'he was punished immediately'⁴",

as it is stated in the Gemara: "he who suspects the innocent is punished bodily",

as it is written, 'and they will not believe me,' etc.

.

And the Lord said to him further, 'Please put your hand into your bosom,' etc.

And all this the Torah wrote

(even though even 'in disgrace of a blanket the verse did not speak', etc.)

- to indicate how much care must be taken not to speak lashon hara about Israel!

And it can be said,

that the reason that 'at that hour Moshe spoke improperly',

is solely to show the path of teshuvah, etc.

And it is hinted in the continuation of the verses also the correction for this: "And Hashem said to Moshe: Stretch out your hand and grasp it by its tail, and it became a staff" •" - that "the tail indicates the utmost lowliness"¹",

In the manner of the statement*" "And may my soul be like dust to all",

which,

through the intensification of humility and lowliness⁵" the serpent was nullified and returned to being a staff,

"the staff of G-d"⁴",

that "you shall take this staff in your hand, with which you shall perform the signs"⁵"."

In the book of Shemot,

19 Teves

And these matters are a kal vachomer, the grandson of a kal vachomer:

If before the Giver of the Torah, the Holy One, blessed be He, argued and punished for speaking lashon hara against the Children of Israel

(Even though they were in an undesirable position and state, and He mentioned and emphasized the merit of the Patriarchs,

and that the Children of Israel are "believers, children of believers"⁷ - all the more so after the giving of the Torah,

that the Holy One, blessed be He, then chose the Children of Israel to be for Him a treasured people,

"a treasured people from among all the nations"⁵⁷,

"a kingdom of priests and a holy nation"".

And in particular, from the time of the Giving of the Torah until this very day

(over the course of many generations)

The Jewish people sanctify the name of the Holy One, blessed be He, in the world — "They shall sanctify My name, and they shall sanctify the Holy One of Jacob and revere the God of Israel" — through every single action in matters of Torah and mitzvos,

beginning with the recitation of "Shema Yisrael Hashem Elokeinu Hashem Echad,"

- for with this recitation, thousands and myriads of Israel have given their lives for the sanctification of God's name throughout all the generations,

and especially in the last generation when six million Jews were killed for the sanctification of God's name,

May Hashem avenge the spilled blood of His servants —

then certainly and certainly, with the combination of all the matters of Torah and mitzvos of the Jewish people throughout all the generations,

That,

Every single action exists and is eternal forever and ever,

And its merit stands forever until the end of generations

[And they turned to undesirable matters,

that are only temporary,

as the promise of the Torah that eventually

Israel will repent,

and they have already repented, etc.]

It is impossible to fathom the magnitude of the merit and virtue of all Bnei Yisrael!

And how can one speak evil of the children of the Holy One, blessed be He — contrary to the verdict of our holy Torah,

the Torah of truth,

that each and every one

(even if, heaven forbid, he declares to be detached: "he wants to be from Israel.

.

He wants to fulfill all the mitzvos and to distance himself from transgressions,

and it is his evil inclination that overcame him""*,

And especially in our generation,

Those who do not observe Torah and commandments are "like a captured infant."

.

that he is like one forced"*⁵*,

and in particular that they too "are full of mitzvot like a pomegranate"⁵⁵*,

and sanctify His name by saying "Shema Yisrael, Hashem Elokeinu, Hashem Echad",

and a clear verse the Scripture spoke: "the work of My hands."

.

They will sanctify My name,

And it is written⁵⁵* "and Your people are all righteous"* etc. "the work of My hands to glorify"

that the Holy One, blessed be He, takes pride and boasts⁵⁵* in Israel!

The claim and demand is

(not to the Jew,

but)

to the Holy One, blessed be He,

so to speak,

As the words of Moshe Rabbeinu"*,

Lover of Israel: "Why... did You not save Your people?".

.

.

And as the words of Gideon: "Why has all this befallen us? And where are all His wonders that our fathers told us about? Did not the L‑rd bring us up from Egypt, etc."⁵⁷*,

And on the contrary, because of this "the L‑rd turned to him

Sefer HaSichos - 5751

"And He said to you, 'With this strength of yours'"

("By the power of the merit you taught about my son"•³*)

and you saved the brother Israel”⁶⁴,

and all the more so after all the decrees and destructions that all Bnei Yisrael experienced throughout all the generations,

and especially in the last generation - surely and certainly they need to ask and cry out to the Holy One, blessed be He, about the length of the exile,

“Until when?”.

.

.

that by this they hasten and speed up even more the true and complete redemption⁴⁸*.

And we must add and clarify:

There are those who want to hang themselves on a large tree - saying that this method

(to speak harsh words,

to frighten and threaten with punishments etc.)

is the "method of Mussar",

like the way of the "Maggidim" in the generations before the Holocaust, may it not happen, etc.,

and they claim that all the books of the Prophets are filled with words of rebuke and threats of punishments.

And the response to this:

Regarding the claim about the "system of Mussar" - in addition to the fact that in recent generations the system of Chassidus has been accepted in all circles of Bnei Yisrael,

and it is tangibly seen that it is the way to draw the hearts of Yisrael closer to their Father in heaven,

and certainly with regard to "captured infants",

that speaking in the opposite style distances them even more - behold,

the saying of words of Mussar must be according to the rules of the Torah,

as practiced by the great ones of Yisrael who followed the system of Mussar.

And several conditions regarding this matter,

And among them:

Ahavas Yisrael:

It is written: "Hear, my son, the mussar of your father"⁴¹*,

"and he who loves him

(his son)

seeks mussar"⁴ - words of mussar

I.e., like that of a father to his son,

that a father loves his son intrinsically and always, constantly,

And also when he reproves him with words

(And sometimes even punishes him / his true love for his son is evident at the time of the very act,

And incomparably greater than his love for himself,

As is tangibly evident.

And likewise regarding the commandment "You shall surely rebuke your fellow"⁴⁵ — that the words of rebuke must be permeated with love of Israel

[as Rabbi Akiva said

(that "all are in accordance with _deRabbi"_Akiva"¹⁴⁴)

that "You shall love your neighbor as yourself"⁶⁹,

"as yourself" actually,

"This is a great principle in the Torah"⁴⁴,

"And even more than this: "This is the entire Torah, and the rest is its explanation"⁴⁷/ extending to love that is analogous to the love of the Holy One, blessed be He"

(Our Father in Heaven)

to each and every one of Israel

("My firstborn son Israel"•⁴/ as the well-known saying•⁴ that "one loves what the beloved loves."

"And the test of this — when the listener to the words of rebuke feels that the words are spoken only out of love."

"Humility and lowliness:"

An essential condition in words of rebuke is that the rebuker not dominate the public, seeing himself as greater than all the people,

but rather he must equate himself with the congregation"⁵,

that is,

that he is distressed and pained by the lowly state of the congregation whom he rebukes,

so that it is evident and rec-

ognized"⁶ in his words, which are said only with humility of heart,

19 Teves

approach in his words that are spoken only out of humility of heart,

And he truly includes himself with the congregation in the words of reproof*⁵* to correct himself in matters similar to theirs

[In the subtleties of the nations,

and all the more so when there is room to say,

Take the beam out of your eye*⁵]

.

And to note,

that when the congregation hears that he reproves himself,

this causes his words to be heard.

And particularly based on what is explained in books⁵⁵* that when a person sees evil in another,

this is proof that a likeness of that evil exists within himself,

like a person looking in a mirror,

that "if his face is clean, he sees no blemish in the mirror,

and if he sees dirt or a stain in the mirror,

it is only because

his face is dirty" — so certainly before rebuking another, one must correct himself,

as the Sages commanded:^* "Adorn yourself first, and then adorn others."

And from this it is understood that when the words of rebuke are not in the aforementioned manner,

that are said without mentioning anything about the correction of oneself and one's four cubits,

and their content is only,

about the exaggeration of the punishment,

as if it does not concern him, G-d forbid, the pain that there are such transgressors of G-d's commandments⁵⁵*,

and especially when he did nothing in the pleasant ways of Torah to bring them close to the fulfillment of the commandments - such things are not at all,

"his father's rebuke,"

but rather things that may G-d protect us⁵⁵*!

And regarding the proofs in the words of the prophets - behold:

The words of the prophets are the word of G‑d,

,

He reveals His secret to His servants the prophets"⁵⁷*,

,

The spirit of G‑d spoke through me, and His word was on my tongue"•⁵,

which is not the case with words of flesh and blood,

And etc. when they are said in a content and style that is the opposite of the way of the Holy One, blessed be He,⁵*,

"Father of Mercy""*,

and the opposite of the way and instruction of the Torah,

as above.

And in addition to this,

even regarding the prophets of Israel, upon whom the spirit of G‑d spoke and whose word was on their tongue, 'The Holy One, blessed be He, does not desire one who speaks lashon hara about Israel'*•*,

and even to the extent that they were punished for speaking lashon hara about Israel,

Even though they said their words

(also the words of the delatoriya)

In the spirit

The pain of the pain of the king and his son who was sent from before him for a long time until he forgot the etiquette of royalty and all who honored him degraded him,

And then the king was filled with compassion, etc.,

Thus there is a reprover at the gate who speaks disparagingly of Israel and thus causes the prosecution of the primordial serpent, etc.,

"And Zish and the Lord sent among the people the serpents that burn with the venom in their mouths, etc.,"

,

This causes thereby disputes between Israel and their Father in Heaven*.

Sefer HaSichos - 5751

The prophecy,

that then are smuggled

(according to the command of the Holy One, blessed be He, in the Torah)

to say the words of prophecy"⁸³,

And if with the prophets of Israel it is so,

that from the day the Holy Temple was destroyed, prophecy was nullified"⁸⁴ all the more so with a human being,

to speak such words⁴⁴ and in such a style"⁸⁶,

"Yiteir

his tongue against Israel.

.

to call them criminals""!,

contrary to the instruction of our holy Torah,

Torah of truth.

And may it be His will that a spirit from on high be poured,

And may the undesirable speeches about the Jewish people and their publications in writing and print be nullified,

And speedily and especially in the eyes of all the nations of the world,

As is understood the greatness of the hyper-precision of the holy word in the matter!

And certainly will not make any impression at all,

And all the undesirable matters will turn into blessings,

As it is said: *"And the L‑rd your G‑d will turn for you etc. into a blessing, because the L‑rd your G‑d loved you,"

And in this matter under discussion,

Peace and love between the Holy One, blessed be He

(man)

to Knesset Yisrael

(his wife)

⁷\

and peace and love among the children of Israel,

"Love truth and peace"•".

Furthermore, and this is the main point - that through increasing love of Israel and unity of Israel, the cause of the exile is nullified.⁸⁸

And when the cause is immediately nullified, the effect is nullified.

(the exile x and until it transforms to good","

From 'exile' to 'redemption'⁷.

And the reprover: when he prostrated himself, he possessed good character traits,

merciful and good-hearted,

Even harsh words of rebuke were said gently,

(,

gentle")

And in a tone of compassion,

But when the preacher and reprover had a harsh nature, etc.

S"8 names,

19th of Teves

And simply - that they both* and immediately truly merit the fulfillment of the prophecy in the Haftarah: "And you will be gathered one by one, O children of Israel, etc. and the lost ones will come

in the land of Assyria and the outcasts in the land of Egypt, and they will bow down to the Lord on the holy mountain in Jerusalem".

Sefer HaSichos - 5751