English translation — משיחות* ש״פ תצא, י״ד אלול ה׳תנש״א

The order of the Torah reading is that "the place where they stop on Shabbat morning, there they read on Shabbat afternoon."

.

How,

On the first Shabbos, they read in the morning from Parshas Bereishis,

At Minchah, they read from 'These are the generations of Noach' ten verses or more.

.

And in this manner, they read the entire year",

which,

In reading two parshiyos on one Shabbos, the connection and relationship between the two parshiyos is emphasized?

And one must understand regarding the two sections that are read on this Shabbos - the section of Ki Seitzei

(read in the morning)

and the section of Ki Savo

(read in the afternoon)

- that they are

(seemingly)

opposite matters from each other:

In the names of the sections

(for the name indicates the content of the entire portion)

- "Teitzei" and "Tavo" - that going out and coming in are opposite matters from each other,

as simple.

And in the content

(the beginning and head)

of the portions - "When you go out to war against your enemy, etc."

"When you come to the land, etc., and inherit it and dwell in it" - that going out to war and dwelling in the land are different and opposite states from each other,

as indeed,

Even though the war is in the manner of 'And the L-rd your G-d will give them into your hand, and you shall take them captive'

(As a continuation and conclusion of the verse/ This is connected to the state and condition of absence of rest and settlement

[As emphasized also in the ruling of the Rambam¹

"And once he enters the thick of battle, he shall rely on the Hope of Israel etc., and he shall put his life in his hands etc., and he shall not think of his wife nor of his children etc., and he shall turn away from everything for the war etc., with all his heart and all his soul"]

,

The complete opposite of the state and condition of inheritance and settlement in the land,

"Every man under his vine and under his fig tree"⁴,

And until the bringing of the first fruits

(after conquest and division⁵)

"from the first of all fruit of the earth"⁵

(from the seven species with which the Land of Israel was praised/ and in the manner of "and you shall rejoice in all the good" etc."

(as a continuation and conclusion of the portion/ from settlement and complete rest.

And similarly regarding the explanation of the content of the portions in the service of man to his Maker:

"When you go out to war against your enemy' - it instructs regarding the departure of the G-dly soul from its root and source above

(in the World of Atzilus,

as it is written, "The soul You have given me is pure")

to descend below

(down to the physical world of Asiyah,

as it is written, "You created it, etc. You formed it, etc. You breathed it, etc. You preserve it within me")

and to clothe itself in a body and an animal soul in order to refine and purify them,

and even to the refinement and purification of his portion in the world — that this service is in the manner of a war against the opposing force

("your enemy") and especially in the time of exile,

that due to the concealment and hiding of the darkness of exile, the intensity of the opposing force is more pronounced, and consequently also the need for a war with intensity to nullify it.

Shabbos Parshas Ki Seitzei,

*"4 Elul

And "When you come to the land that Hashem your G-d gives you as an inheritance, and you possess it and settle in it" - indicates avodah in a manner of rest and peace,

At a time when Israel dwell on their land and the Beis HaMikdash is in its place

(And even as in the days of Shlomo)

- the complete opposite of the situation and state of "When you go out to war against your enemies" in the avodah of the time of exile.

And furthermore, and primarily:

The content of "When you come into the land... and you shall possess it and dwell in it" in the Torah reading

(that it is eternal""¹)

On this day,

also applies

(and primarily)

to bring you to the land as an inheritance and settlement in the land in the future,

in the true and complete redemption through our righteous Moshiach.

And accordingly, the distinction and vast difference between the portions Ki Teitzei and Ki Tavo is emphasized.

(Which is called on this day)

- Not only two modes of service

(In the manner of war and in the manner of rest and peace)

that differ from each other,

but a general difference between service and reward - that Parshas Ki Seitzei is connected to our deeds and our service

(including - the time of the duration of the exile)

,

and Parshas Ki Savo is connected with the reward of the future to come.

And this matter is emphasized also in the recitation and study of the two chapters of Tractate Avot

(first chapter and second chapter)

on this Shabbat:

At the beginning of the first chapter - "Moses received the Torah from Sinai" and transmitted it, etc., to each and every Jew until the end of all generations,

"and raise up many students" - the totality of the work of Bnei Yisrael in the fulfillment of the Torah is emphasized,

And at the end of the second chapter -

"And know that the reward of the righteous is for the time to come" - the matter of reward is emphasized.

And although work and reward are matters

("Chapters")

various and at various times,

and as our Sages said "today to do them and tomorrow to receive their reward",

nevertheless,

we read and learn both

(the chapter of service and the chapter of reward)

in one Shabbos and in one continuum

(without interruption in between•■׳)

,

And until - as one chapter■׳.

And the point of the explanation in this:

The beginning of the reading of Parshas Ki Savo after and in continuation of the reading of Parshas Ki Seitzei is like a commentary and explanation of Parshas Ki Seitzei - that also the service of war

("When you go out to war against your enemy")

should be in a manner of rest and settlement

("When you come to the land etc. and inherit it and settle in it")

,

And moreover,

that in the entirety of the service

("Ki Teitzei")

there is already a semblance and example and even the beginning of the state and condition of reward

("Ki Tavo")

.

And in the style of the Mishnah in Pirkei Avot: "And know that the reward of the righteous is in the World to Come" - we can say the explanation of this,

that the service itself is through connection and attachment

("Know",

that "Daas is a term of connection and attachment"■׳•)

with the status and situation of "the reward of the righteous in the future",

namely,

that during the service

("the

!!)

Irunin 22,

And see Likkutei Sichos, vol. 29, p. 41 and onward.

And see there.

Sefer HaSichos - 5751

"a day to do them")

There is a semblance and example and the beginning of the reward that is to come.

And one could say,

That this matter is also alluded to in the portion of Ki Teitzei itself - in which the commandment of giving a hired worker's wages is stated

(worker)

In a manner that "on his day⁶ you shall give his wages"¹,

And from this it is also understood regarding the giving of reward for the work of the Jewish people by the Holy One, blessed be He,

(similar to the "homeowner" who hires "workers",

"the Master of your work who will pay you the wages of your labor",

as the wording of the Mishnah in Pirkei Avot of this Shabbat"²/ that in addition to "the giving of reward to the righteous in the future to come",

"tomorrow to receive their reward"²¹,

It should be: And there is also the reward that is given in it

By day,

"On its day

("Today to do them")

you shall give his wages"²²,

as follows.

And it will be understood with the introduction of the explanation of the concept of "When you go out to war against your enemy",

As Rashi explains, "The verse speaks of a discretionary war" – in the service of man:

Based on the above

(Sec. 2)

That "When you go out to war against your enemy" hints at the totality of man's service in the world – how is it interpreted that "the verse speaks of a discretionary war"?

(For there is no command or obligation to go to war,

unless it is the will of Israel; however,

the going out to war for the refinement of the body and the animal soul and its portion in the world is a command and an obligation²²?

And from this we come to an additional question – regarding the payment of reward for the service*²:

"Reward" - applies to a worker who hires himself out to work for the employer in exchange for wages,

because otherwise he is not obligated to work for the employer,

unlike a slave who is acquired by his master and is obligated to serve his master,

there is no element of reward.

And since the Jewish people are obligated in the service of G‑d

(also)

by the law of a slave,

as it is written²⁵ "For the children of Israel are slaves to Me,"

And even more so than the obligation of a servant,

since “I

(not)

was I created

(but)

to serve my Master”²

Regarding the sending away of the mother bird, it is written: “that it may be well with you and you may prolong your days,”

Behold, his father said to him: “Go up to the attic and bring me young birds,” so he went up, sent away the mother, took the young, and on his return he fell and died.

Where is the length of days of this one, and where is the goodness of this one,

But rather, in order that your days be prolonged in a world that is entirely long.

And in order that it be good for you, to a world that is entirely good.

.

There is no reward for commandments in this world.

(See the footnote in Likkutei Sichos, vol. 19, p. 197 and onward.)

.

Parshas Teitzei,

14 Elul

That the payment of wages for the work and use for its Owner,

now, wages are given for work that is in the manner of Reshus (optional),

("Milchemes HaReshus", the optional war)

,

and not for work that is in the manner of an obligation?

And the explanation of this can be said - based on the precise wording, "When you go out to war against your enemy,"

"Go out" precisely:

The service of man in the world is in a manner of going out

("Go out")

from its true place — not only relative to the soul's standing in the World of Atzilus

("The soul You have given me is pure,"

as above sec. 2)

,

but also

(and primarily)

in relation to its root and first source - above the entire order of the chain of descent

[including also above

(the beginning of the chain of descent with)

the first tzimtzum"²"]

,

since "the thought of Yisrael preceded everything""',

and with them the Holy One, blessed be He, consulted regarding the creation of the order of the chain of descent,

As our Sages said, 'In whom did He take counsel? In the souls of the righteous' - that they are 'literally a part of G-d above'²,

one entity with His essence and being, blessed be He,

"Israel and the Holy One, blessed be He, are all one".

And one should add,

that this concept is also hinted at in what is stated later in the portion⁴'■ 'And Hashem your G-d did not want

to listen to Balaam, etc., for Hashem your G-d loves you' - as explained in Likkutei Torah that 'Hashem is your actual G-d,

that in every soul of Israel there is the aspect

(and certainly the illumination)

from the essence of Havayah itself,

and as Rashi explains: “For the portion of Havayah is His people, Yaakov is the lot of His inheritance,”

which are a portion and radiation from the essence of Havayah itself,

and not only “Havayah that is in the emanated beings,”

but also “Havayah that is in the Emanator,”

and not only the four letters of the name Havayah,

but also the aspect of the point of the yud,

which is above the name Havayah,

And up to the level that is not hinted at in any letter or crown at all,

And up to His Essence, blessed be He.

And based on this, we can explain that 'When you go out to war etc.' refers to 'a discretionary war':

Because Yisrael are 'a part of G-d,'

'Yisrael and the Holy One, blessed be He, are all one,'

they are completely above any connection to the existence of the world and to work in the world,

and their descent into the world

(in a manner of going out

("Teitzei")

from their true place as they are one with the Holy One, blessed be He)

for the purpose of the work of refining the world,

it is,

after the order of the chain of descent of the creation of the world was made "with the permission" of Israel

(so to speak)

with whom He consulted to create the world,

and therefore,

Their descent into the world and their service in the world is in the category of a "discretionary war"⁷.

In a different style: From the perspective of the existence of Israel as they were created in the world,

their service is in a manner of obligation — "I was created to serve my Master"; but from the perspective of their true existence above the world

(which is emphasized in the precise wording "you shall go out",

that their creation in the world is after their departure from their true place above

Sefer HaSichos — 5751

(from the order of the chain of the creation of the world)

,

To such an extent,

that in them the kingship over the creation of the world - their service is in the manner of "permission",

"The verse speaks of a discretionary war"¹⁹²⁰.

Accordingly, the general concept of reward payment is also understood

(which does not apply to service that is obligatory, like the service of a slave to his master)

- since from the perspective of their true reality of Yisrael that is above the world,

their descent into the world for the sake of the service of refining the world is in a manner of permission.

And for additional explanation of the matter of payment of reward for the labor - we must first introduce an explanation of the overall concept of the labor of 'When you go out to war against your enemy':

The going out

("When you go out")

of the soul from its true place, where 'Yisrael and the Holy One, blessed be He, are all one,'

to descend below and be clothed in a body in this physical world,

is,

because the Holy One, blessed be He, desired to have a dwelling place in the lower realms"⁴,

That even though 'before the world was created, He was alone, singular and unique, and filled all that space wherein He later created the world,'

Behold,

through "the chain of descent of the worlds and their descent from level to level.

.

This physical and material world was created, and it is the lowest level, with no level lower below it in terms of the concealment of His light, may He be blessed.

.

For, thus, it arose in His will, may He be blessed, to have pleasure

spirit before Him, may He be blessed, when the sitra achra is subdued and darkness is transformed into light, etc.",

that is,

That the revelation of His Essence, may He be blessed, will be in the lower realms.

And therefore:

In order that the action of Yisrael in making the dwelling place be from the aspect of the lower realms—there is a need for the soul to go out from its true place in His Essence, may He be blessed,

and descend below and clothe itself in a body in this physical world

(like all creatures in the world)

,

which has an existence of opposition

("Your enemy")

that one must wage war against it

("war")

.

And in order for the work of Israel to effect and make a dwelling place for His Essence, may He be blessed

(not only to the level of G‑dliness that is relative to the world,

but a dwelling place for His Essence, may He be blessed,

similar to a person's dwelling place in which he is revealed in all his essence⁴²)

- it is necessary that in their descent below, their origin be evident

("Ki Teitzei" in the present tense)

from their true place in His Essence, Yit'.

In a different style: The innovation in the descent of the soul below is that even when it is in a state of reality, it is one with His Essence, Yit'

(As emphasized by the fact that even in a lowly standing and situation, a Jew cannot be separated, G-d forbid, from His unity, Yit', and therefore,

Shabbat Parshat Teitzei,

14 Elul

Through it, the innovation is made that even in the lower realms, a dwelling place is made for His Essence, Yit'.

And one could say that this matter is also hinted at in the portion of Ki Tavo, which is read following the portion of Ki Teitzei:

"When you come to the land" - for even though the true place of the soul is above the world

(land/ nevertheless,

not only does it go out from there

("When you go out"/ but moreover,

that it comes

("When you come")

and enters and clothes itself in the body in "the land"

(from the term 'earthliness')

•■⁴ - so that her work in clarifying the world should be from the aspect of the lower ones.

And through this, "the land" becomes

(with the definite article 'the')

-"Eretz Yisrael",

"Why is it called land? Because it desired to do the will of its Owner"⁴⁵,

And more than that,

"the land which the Lord your God gives

("Whoever gives with a generous eye gives"⁴⁶)

"To you an inheritance",

that it is recognizable in the land that it is the inheritance of Bnei Yisrael,

and in the manner of "You shall inherit it and dwell in it",

that it becomes their permanent place of Bnei Yisrael,

a place worthy and fitting for the level of Yisrael - that being one with His Essence/ they act in the land

(lower ones)

that it become a dwelling place for His Essence, may He be blessed.

And it is emphasized further in the continuation of the portion,

"And you shall take from the first of all the fruit of the ground, etc."

The mitzvah of Bikkurim - that through the service of Israel in refining the world, their true reality is revealed in the world

the true [reality] of Israel who are called "Bikkurim"⁴⁷

(as it is written, "In the first [of the fig] at its beginning I saw your ancestors"*⁴,

"Israel is holy to Hashem, the first of His produce"⁴)

referring to the fact that they preceded everything,

as they are one with His Essence, blessed be He,

And therefore,

Through them, the earth becomes a dwelling for His essence, may He be blessed.

And corresponding to the content of the service, the payment of reward for the service is also made - "the reward of a mitzvah is a mitzvah"⁵,

"the reward of a mitzvah is

(H)

the mitzvah itself"'⁵:

After the Alter Rebbe explains•⁴ that "the purpose of the creation of this world is that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds",

Continues,

"And it is known that the days of Mashiach, and especially when the dead will be resurrected, are the ultimate purpose and perfection of the creation of this world, for which it was originally created,"

And continues

(in the chapter following this•⁵)

that "the ultimate purpose of this perfection of the days of Mashiach and the resurrection of the dead, which is the revelation of the light of the Ein Sof, blessed be He, in this physical world, depends on our deeds and our service throughout the duration of the exile,

because the cause of the reward of a mitzvah is the mitzvah itself,

for through its performance, man draws down the revelation of the light of the Ein Sof, blessed be He, from above to below to be clothed in the physicality of this world, etc."

That is to say,

The payment of the wage for the work is the content and essence of the work itself - the revelation of G-dliness in the world,

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

And based on this, we can explain the manner of fulfillment of the command "On his day you shall give him his hire" by the Holy One, blessed be He — i.e.

d4)

Zohar Part II, 121,

Raya Mehemna

(in Raya Mehemna)

.

Vol. 3, 205,

B

(b'Ra'am)

And in Ramed ibid. - brought and in the commentary of Ba'al HaTurim on the beginning of Parshat Tavo.

Sefer HaSichos - 5751

That through the performance of every commandment and every matter, an illumination of the light of Ein Sof is drawn into the world,

Therefore,

that there is a completion of the reward,

(Not only from day to day,

"On his day you shall give his hire,"

but also)

by means of each mitzvah! and mitzvah! by itself - in a particular matter,

a private redemption,

and so forth.

And further, and this is also the main point - that also

(main point)

The reward that is currently "locked in a chest",

is already in the possession of the "worker"

(In the unity of the One of Israel / and not only that, but in his hand and his authority to open the chest

(and to reveal the reward)

at any time he desires - through this that he adds another "one mitzvah" by which he "tipped the scale for himself and the entire world to the side of merit and brought about for him and them salvation and deliverance"" of the true and complete redemption through our righteous Moshiach,

that then

(in the days of Moshiach,

and especially when the dead will be resurrected)

The reward will be revealed,

"Revelation of the light of Ein Sof, blessed be He, in this physical world,"

as it is written⁵⁵ "And the glory of the Lord shall be revealed, and all flesh together shall see it, etc.".

And in addition to receiving the reward in the manner of 'in its day you shall give his hire,'

there is also 'the giving of the reward of the righteous in the future to come,'

"tomorrow to receive their reward"

(in the seventh millennium⁵⁶)

- the entirety of the reward for our deeds and our service of all the children of Israel⁵⁷ in all generations throughout the six thousand years that the world exists,

Includes also the reward for the work of Bnei Yisrael in the days of Mashiach,

and especially when the dead will be resurrected

(all Bnei Yisrael of all the generations before this)

,

for then specifically will the work of Torah study and observance of the mitzvos be in the ultimate state of mission: in the study of

Also by way of <i>kal vachomer</i> [from] Devarim 1,

And see <i>Sefer HaMinhagim</i> 5627 p.; <i>Tal</i> and onwards.

Charkat beginning of page 209.

And more.

Torah - "A new Torah from Me will go forth"⁵⁸,

Revelation of the inner dimension of the Torah,

"The secret of My hidden reasons"⁵,

And in the fulfillment of the mitzvos

(In addition to the completeness of the fulfillment of all mitzvos,

also those dependent on entering the Land and inheritance and settlement and building the Beis HaMikdash,

as the commandment of first fruits)

- the additional perfection "as the commandment of Your will""⁶.

And on a deeper level - that a semblance and example and beginning of the matter of reward exists in the work itself

(before the time of payment of the reward for this particular work arrives, from the obligation of "on his day you shall give his reward"/ and immediately and at once at the beginning of the work:

According to the above, that work and reward are one matter,

that through the work of Israel, who are one with His Essence, may He be blessed,

they effect the revelation of His Essence, may He be blessed, in the world,

This also applies to the status and state before the beginning of the work,

before creation,

"For before the world was created, He was alone, singular and unique, and He filled the entire space in which the world was created"⁴¹,

Rather,

the most essential innovation is added

(for this was the purpose of creation/ that through the service of Israel

(who are one with His essence, may He be blessed)

in the world, there is a revelation of His essence, may He be blessed, in the world,

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

And this humility can and must be evident already at the beginning of the service - that the service of Israel in the world does not begin in the present state and condition,

after the creation of the world and the descent of the soul into the world,

but in the future state and condition,

in the time to come,

which is like the past state and condition,

before the creation of the world

("for this it was created from the beginning"⁶)

- that their reality is evident in Israel

Shabbos Parsha Teitzei,

*"4 Elul

the true reality before they descended below, that they are one with His Essence, and it is evident in the world the standing and situation that He alone filled this entire place in which He created the world,

so that through this it is easier to fulfill the purpose of creation through our actions and service to make for Him, blessed be He, a dwelling place in the lower realms.

Based on this, we can explain also the sequence of the portions Teitzei and Ki Tavo, which is emphasized by their reading in one Shabbos:

In the sequence of the portions it is hinted that the service of "When you go out to war against your enemy"

Which applies to the totality of our actions and service in the world,

and specifically during the exile/ is done in the manner of "When you come to the land, etc.

(immediately)

and you shall inherit it and dwell in it"

Which refers to the true and complete redemption through our righteous Moshiach

(as above, section 3)

)

,

That is,

That also the work of war in clarifying the world is in a manner of rest and settlement - because during the time of work

("Today to do them")

is evident in Israel and through them in the world the status and condition before creation

(which is as above - a status of

"When you go out"/ and the status and condition of the future to come

("When you come")

.

And therefore: the work of war is from knowledge and recognition that in truth there is no reality of an opponent - because the situation is of 'upon your enemy,'

'Above your enemy'⁴¹ / and its purpose and goal is 'and G-d your Lord will give [them] into your hand,'

and moreover,

'and take his spoils,'

'his spoils'

(his spoils,

of 'your enemy'**)

specifically,

which alludes to the 288 sparks of the world of Tohu

(the root of "your enemy")

that fell and were captured

("his captivity")

like the physical things of this world,

which,

through the service of Israel in their clarification, is fulfilled "and you shall take his captivity captive",

that they receive

(also)

the lights of Tohu

(Esau)

which are above the lights of Tikkun

(Yaakov/ as hinted in what is written later in the portion** "and the firstborn son will be to the hated one",

that through the clarification of the left side

("the hated one")

they draw down the lights of Tohu that precede

("Firstborn")

To the lights of Tikkun/ And moreover,

that is revealed in the world of true reality that Yisrael

(Yaakov)

precede

(first fruits)

And above the world of Tohu/ And before the Tzimtzum⁴²/

Sefer HaSichos - 5751

As the state and condition prior to the creation of the world•⁷

(except that it is drawn down and revealed in the world)

.

And furthermore, and this is also main - that the service is from a place of rest and settlement

("For you shall come to the land etc. and inherit it and dwell in it")

literally,

rest of the soul and rest of the body,

through this that the Holy One, blessed be He, gives to each and every one of Israel all that is needed for him in physicality and spirituality,

And from the expansion,

from His full, open, holy, and expansive hand - to everyone first,

due to the necessity of the matter for the sake of the service itself⁷¹

(and not as reward)

,

as the Rambam wrote⁷ regarding the physical promises in the Torah,

that 'He promised us.

.

that He remove from us all things that prevent us from doing it, such as illness, war, famine, and the like,

and bestow upon us all the good things that strengthen our hands

which is in the aspect of squared

(as above, note 29)

- that these two tzimtzumim are connected with Tohu and Tikkun,

that Tohu is in the aspect of circles,

and Tikkun is in the aspect of lines,

squared

(before the circle)

.

to make the Torah such as satiety and peace and abundance of silver and gold",

And in addition to this,

also as the law of payment of wages that must be given at the time of "today to do them",

"On its day you shall give his wage",

and not only spiritual reward

(and until the revelation of the light of the Ein Sof Baruch Hu/ but also physical reward,

A semblance and example of the material reward in the days of Moshiach,

that in that time there will be neither famine nor war.

.

that goodness will be abundantly bestowed and all delicacies will be as common as dust"•⁷,

goodness and delicacies

(also)

in physicality⁷⁵

(as a result of the revelation of the light of the Ein Sof, blessed be He, in the world•⁷)

.

*

And we should connect the above to the content of the time in which these portions are read — as is known⁷⁷ that “the festivals of the entire year,

.

in all of them there is a connection to those portions that occur in them” — the month of Elul:

The month of Elul is the last month of the entire year,

in which a just accounting is made of the work of the entire year,

in order to rectify and complete all aspects of avodah (service) of Torah, prayer, and gemilus chassadim (acts of kindness).⁷,

Parshat Teitzei,

14 Elul

through the avodah of teshuvah (repentance)"

(as intimated in the verse in our parshah:⁷ "And she shall cry for her father and her mother for a month of days""")

,

and through this we arrive at the completion of the Geulah (Redemption).⁷

(as intimated in the verse in our parshah: "And after that you shall come to her and cohabit with her and she shall be your wife",

"That is, as it is written, 'On that day, etc., you will call Me Ishi' —"

As our Sages of blessed memory said,'■" "In the days of Moshiach there will be marriages,

as it is written⁴" for your Maker is your husband"/ and also the month of preparation for the beginning of the service of the coming year.

And accordingly, it can be said,

that in the month of Elul, the connection between the two matters of service and reward is emphasized — that the beginning of the service of the coming year is after and in continuation of the completion of the service

(and consequently also the payment of the reward)

of the passing year.

And this matter is also hinted at in the name Elul,

Acronym "Ani l'Dodi v'Dodi li"■״ - that at the beginning of the service in a manner of is'arusa d'lisata

("Ani l'Dodi" and then "v'Dodi li")

The ultimate perfection of all the service is emphasized

(reward)

,

the unity of "Ani"•" and "Dodi"

(Knesset Yisrael and the Holy One, blessed be He)

in a manner of marriage,

"And they shall become one flesh"⁷

("Yisrael and the Holy One, blessed be He, are all one" / as emphasized at the conclusion and seal of the forty days, which are hinted at in the four yuds of the initials of "I am my beloved's and my beloved is mine" - Yom Kippur,

"the day of his wedding",

"on which the latter Tablets were given"",

and until the completion of the marriage in the days of Mashiach.

And to note,

that "nisuin" is also from the term "nasa",

lifting of the head,

that its perfection is in Moshiach,

of whom it is said "He will be exalted and lifted up and very high,"■",

And through him is achieved the perfection of the raising of the head of each and every one of the Children of Israel,

and particularly through the spark of Moshiach within each and every Jew,

in the aspect of the yechidah,

"yechidah to unite with You,"

which is united with the Only One of the world.

And a special emphasis in the aforementioned...

(Month of Elul 4)

Year 5751 - "Tishai" in the imperative - both regarding the revelation and coming of Moshiach that 'be lifted up etc. very much,'

and they regarding the marriage of Knesset Yisrael and the Holy One Blessed be He in the days of Moshiach,

And in the language of the Yalkut Shimoni: 'A year in which King Moshiach is revealed.'

.

He stands on the roof of the Holy Temple.

.

And says: 'Humble ones, the time of your redemption has arrived⁴,'⁵

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Shabbos Parshas Teitzei,

14 Elul

on Shabbos"")

,

It is on the 13th day

(gematria of "Echad")

Elul,

it is,

the wedding day of the Rebbe, my father-in-law, the leader of our generation

[and before this

(on Wednesday,

"the eve of Shabbat""")

,

11 Elul,

the wedding day of his father, the Rebbe, Adoneinu Rabbeinu, of blessed memory,

and who fills his place is his only son⁵⁷" the Rebbe, my master and father-in-law, the Rebbe of our generation]

,

and afterwards, and continuing from this,

(Motzei Shabbos)

15 Elul,

Foundation day of Tomchei Temimim Yeshiva in

(Tuesday, the 4th)

The seven days of feasting of the wedding of His Holiness, my father-in-law, the Rebbe, leader of our generation

(In the year of Nezarti 'x' from whom came the proposal to his father to establish the yeshiva,

And was appointed by his father as executive director of the yeshiva:

Marriage of each and every Jew

(even a private individual)

It is a matter connected with the marriage of the Congregation of Israel and the Holy One, blessed be He, in the Days of Moshiach,

Therefore we conclude

And we conclude the seven wedding blessings with the matter of redemption: "Speedily, may there be heard in the cities of Judah and in the streets of Jerusalem, etc."⁵

And certainly the weddings of the leaders of the generation,

"The Nasi is everything"⁴

And especially the Nesius of Chabad teachings,

who reveal the inner dimension of the Torah in a manner of understanding and comprehension,

And to the extent of "May your wellsprings spread forth outward",

that through this, "the Master, the King Messiah, will come"⁷.

And with special emphasis in the marriage of the Rebbe, my teacher and father-in-law, the Rebbe, leader of our generation,

that following and together with this came the establishment of Yeshivas Tomchei Tmimim — because:

The students of the yeshivah are called “Tmimim” because they study “G‑d’s Torah⁶¹ – the revealed Torah and the sweet Torah of Chassidus,”

and moreover, the study of the inner dimension of the Torah is with understanding and comprehension “like the study of Talmudic topics in the revealed part of the Torah,”

that the human intellect unites with the intellect of the inner dimension of the Torah “in a wondrous union, the likes of which there is no union comparable to it, nor its value found at all in the physical.”

(Including also that “they shall become one flesh”⁶² in marriage, an analogy, likeness and preparation for the situation and state of the era of Moshiach when “all Israel will be great sages, knowing hidden matters, and will attain knowledge of their Creator, etc.”

And also

(Therefore)

are called "soldiers of the House of David" who overcome the status and situation of "ChaRPaFu"⁶²

Sefer HaSichos - H'Chansha

"the footsteps of Mashiach",

and bring about the revelation and coming of Moshiach ben David in the manner of "Blessed is the L-rd forever, amen and amen"²²,

as the wording written at the conclusion and seal of Psalm 89 in Tehillim.

And it should be noted that this period

(described at the conclusion of this Psalm)

has already ended after our deeds and service during the forty years since the passing of his holy honor, my teacher and father-in-law, the Rebbe, leader of our generation,

There is an additional aspect in spreading the wellsprings outward in a manner that 'G-d granted you a heart to know, eyes to see, and ears to hear.'⁶⁴

And now we stand in a period related to the chapter of 'Tzaddik,'

Whose conclusion and seal is the verse "And let the pleasantness of the L-rd our G-d be upon us, etc., and establish the work of our hands,"

That the Shechinah dwells in the work of your hands"² —

For this is the full reward for all our deeds and service.

*

From the instructions from what was said above regarding actual deed — "The deed is the main thing" •'⁶⁷:

To publicize in every place that we stand at the conclusion and seal of our deeds and work

("When you go out to war against your enemy")

,

And at the beginning of the period of payment of wages,

"the reward of the righteous"

("When you come to the land etc. and you inherit it and dwell in it")

,

And accordingly, it must be

through increasing the study of the inner dimensions of Torah

(the Torah of Moshiach)

in a manner of sharpness

("charpo" for superiority)

.

The service also in matters pertaining to the days of Moshiach,

beginning with the study of Torah concerning Moshiach and Redemption and the Holy Temple,

And furthermore, the main point - from a state of rest and settlement,

joy and goodness of heart,

including also through arranging gatherings of joy,

and especially in connection with the joy of marriage and the seven days of feasting

(including also strengthening the "custom of Israel" to arrange a meal for the poor)

,

a semblance and example and preparation for the fulfillment of the prophecy "then

(in the future to come)

Our mouths will be filled with laughter""⁶⁸,

which,

in this generation,

that the Nasi of the generation,

the Rebbe, my father-in-law, the Admor,

whose second name is "Yitzchak",

after laughter and joy,

He is the eighth Nasi

("Az" in gematria equals eight)

leha- Baal Shem Tov,

the concept of "our mouth will be filled with laughter" is done

(not in future tense,

"Az",

but rather)

in present tense.

To publicize in every place regarding the special mission of Tomchei Temimim - which extends and operates in all corners of the world in the manner of "candles to illuminate"⁶⁹ʹ² - that in addition to every Jewish home needing to be a home of Torah, prayer, and charity

(as discussed multiple times²)

,

Every home should be modeled after and similar to the Tomchei Temimim yeshivah,

through the study of Chassidus

(in addition to the study of Torah in general)

.

To publicize in every place regarding the effort in giving the needs of the holiday to all who need them thirty days before the holiday,

So that they can prepare for the 'time of our joy' with rest, joy, and a good heart,

And even before that - regarding the needs of Rosh HaShanah,

As the verse says: "Eat the fat and drink the sweet and send portions to the one for whom nothing is prepared"⁷²⁷³.

And may it be His will that through speech and acceptance of resolutions

Parshat Teitzei,

14 Elul

Good ones in the above-mentioned manner we will merit immediately and at once that the Holy One, blessed be He, will provide for each and every Jew all that is needed for him,

from His full, open, holy and spacious hand,

and etc. and the like regarding the most essential matter - the true and complete redemption through our righteous Mashiach,

And in the language of the verse in the portion that we read in Minchah: "When you come into the land... and possess it and dwell in it,"

And immediately and at once "you shall take of the first of all fruit of the ground... and go to the place that Hashem your G-d will choose

Hashem your G-d to cause His name to dwell there."

And until the conclusion of the portion

(which we read in Minchah)

: "Look down"■׳ from Your holy dwelling, from the heavens, and bless Your people Israel."¹■׳

Beginning from the primary blessing of the true and complete redemption through our righteous Mashiach,

Immediately and instantly.

Halleluyah, praise G‑d in His sanctuary, etc., until "Every soul shall praise Yah, Halleluyah."

.

When they reached the Temple courtyard, the Levites would recite the song: "I will exalt You, Hashem, for You have drawn me up, etc."

(Rambam, Laws of First Fruits, chapter 4)

.

Sefer HaSichos - 5751