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

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

.

How,

On the first Shabbat they read in the morning from the order of Bereishit,

In the afternoon they read from 'These are the generations of Noah' ten verses or more.

.

And in this manner they read throughout the entire year,

which,

When reading two portions in one Shabbat, the connection and relevance of the two portions to each other is emphasized?

And one must understand regarding the two portions that are read on this Shabbat - Parshat Ki Teitzei

(which is read in the morning)

and Parshat Ki Tavo

(which is read in the afternoon)

- that they are

(apparently)

opposite matters to each other:

In the names of the portions

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

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

simply.

And in content

(the beginning and start)

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 to each other,

for,

even though the war is in a manner that "And the Lord your God will deliver them into your hand, and you will take them captive"

(as a continuation and end of the verse / this is connected with the state and condition of lack of rest and settlement

[as also emphasized in the ruling of the Rambam¹

"And once he enters the thick of battle, he shall rely on the Hope of Israel, etc., and put his life in his hand, etc., and not think about his wife or his children, etc., and turn away from everything for the war, etc., with all his heart and all his soul"]

,

the very opposite of the state and condition of inheriting and dwelling in the land,

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

and even bringing first fruits

(after conquest and division⁵)

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

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

(as a continuation and end of the portion / out of settlement and rest in completeness.

And likewise 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 indicates the departure of the Divine soul from its root and source above

(in the world of Atzilut,

as it is said, "The soul You gave me is pure")

to descend below

(down to the physical world of Asiyah,

as it is said, "You created it, etc., You formed it, etc., You breathed it into me, etc., You guard it within me")

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

and even to refine and purify its portion in the world - that this service is in the manner of war with the opponent

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

that due to the concealment and hiding of the darkness of exile, the strength of the opponent is emphasized more, and consequently also the need for a forceful war to nullify it.

Shabbat Parshat Teitzei,

*4th of Elul

And "When you come to the land which the Lord your God gives you as an inheritance, and you inherit it and dwell in it" - it indicates service in a manner of rest and peace,

at the time when Israel dwells on their land and the Holy Temple is in its place

(even as in the days of Solomon)

- the very opposite of the state and condition of "When you go out to war against your enemy" in the service of the time of exile.

And furthermore, and mainly:

The content of "When you come to the land, etc., and inherit it and dwell in it" in the Torah reading

("which is eternal"¹)

on this day,

also applies

(and primarily)

to coming to the land, inheritance and dwelling in the land in the future,

in the true and complete redemption through our righteous Mashiach.

And accordingly, the difference and distance in value between the portions Ki Teitzei and Ki Tavo is emphasized even more

(that are read on this day)

- not only two modes of service

(in the way of war and in the way of rest and peace)

that are different from each other,

but a general distinction between service and reward - that Parshat Ki Teitzei is connected with our actions and our service

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

,

and Parshat Ki Tavo is connected with the reward of the future to come.

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

(Chapter One and Chapter Two)

on this Shabbat:

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

"And raise many students" - the entirety of the service of the Jewish people in fulfilling the Torah is emphasized,

And at the end of Chapter Two -

"And know that the reward of the righteous is in the future to come" - the matter of reward is emphasized.

And even though service and reward are matters

("chapters")

different and at different times,

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

nevertheless,

they read and study both

(the chapter of service and the chapter of reward)

in one Shabbat and in one sequence

(without interruption in between...)

,

and even - as one chapter...

And the point of explanation in this:

The beginning of the reading of Parshat Ki Tavo after and in continuation of the reading of Parshat Ki Teitzei is like a commentary and explanation for Parshat Ki Teitzei - that even 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 dwell in it")

,

and moreover,

that in the entirety of the service

("Ki Teitzei")

there exists already a semblance and example, even to 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 future to come" - we can say the explanation in this,

that the service itself is out of connection and attachment

("know,"

that "da'at is an expression of connection and attachment"...)

with the state and condition of "the reward of the righteous in the future to come,"

that is,

that during the time of service

("the

!!)

Eirunin 22,

And see Likkutei Sichot vol. 29 p. 41 onward.

And see there.

Sefer HaSichos - 5751

"Today to do them")

there exists a semblance and example and the beginning of the reward of the future to come.

And one could say,

that this matter is also hinted at in Parshat Ki Teitzei itself - where the commandment of giving the wages of a hired worker is stated

(worker)

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

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

(in the analogy of a "homeowner" who hires "workers,"

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

as the language of the Mishnah in Pirkei Avot of this Shabbat² / that in addition to "the giving of reward of the righteous in the future to come,"

"tomorrow to receive their reward"²¹,

it must be that there is also the reward that is given in it

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

according to Rashi's commentary: "The verse speaks of a discretionary war" - in the service of man:

According to what was said above

(section 2)

"When you go out to war against your enemies" hints at the entire service of man in the world — how is it to be interpreted that the verse speaks of "a discretionary war"

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

unless the Jews desire it),

is the going out to war of refining the body, the animal soul, and its portion in the world a command and obligation²²?

And from this comes an additional question — regarding the payment of reward for the work*²:

"Reward" — applies to a worker who hires himself to work for the employer in exchange for payment,

because without this there is no obligation upon him to work for the employer,

but a servant who is acquired by his master and is obligated to serve his master,

does not have reward.

And since the Jewish people are obligated in the service of Hashem

(also)

by the law of a servant,

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

and even more than the obligation of a servant,

since "I

(not)

was created

(but)

to serve my Maker"² — what then is

In [the mitzvah of] sending away the mother bird it is written: "that it may be good for you and you may prolong your days."

For example, if his father told him to go up to the attic and bring him young birds, and he went up, sent away the mother, and took the young, and on his return he fell and died,

where is the prolonging of days of this one, and where is the goodness for him?

Rather, it is so that your days may be prolonged in a world that is entirely long,

and that it may be good for you in a world that is entirely good.

.

There is no reward for mitzvos in this world

(see the note in Likkutei Sichos vol. 19 p. 197 and onward)

.

Parshat Teitzei,

14 Elul

Regarding the payment of reward for the work and service to one's Maker,

is reward given for work that is in the manner of discretion

("discretionary war")

,

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

And it may be said the explanation of this — based on the precision of the language "When you go out to war against your enemies,"

"You go out" specifically:

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

("you go out")

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

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

as above sec. 2)

,

but even

(and primarily)

relative to its root and first source — above the entire order of the chain of descent

[including even above

(the beginning of the chain of descent in)

the first "tzimtzum"²]

,

for "the thought of Israel 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 Rabbis said: "With whom did He consult? With the souls of the righteous" — they being "a veritable 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 it may be added,

that this matter is also hinted at in what is stated later in the portion⁴: "And Hashem your G-d did not wish

to listen to Bilaam... for Hashem your G-d loves you" — as explained in Likkutei Torah" that "Hashem is your very G-d,

that in every Jewish soul there is an aspect

(and all the more so an illumination)

from the very name Havayah,

and as it is written: "For the portion of Hashem is His people, Jacob the lot of His inheritance,"

they are a portion and an illumination from the very name Havayah,

and not only "Havayah that is in the emanated,"

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 aspect that is not hinted at in any letter or point at all,

and up to His Essence, blessed be He.

And based on this, it may be explained that "When you go out to war" refers to "a discretionary war":

Since Israel are "the portion of Hashem,"

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

they are entirely above any connection to the existence of the world and to service in the world,

and their descent into the world

(in the manner of going out

("you go out")

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

for the purpose of the service of refining the world,

is,

after the order of the chain of descent of the creation of the world was made "by the consent" 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 other words: From the perspective of the existence of Israel as they were created in the world,

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

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

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

Sefer HaSichos — 5751

the order of the chain of descent of the creation of the world)

,

to such an extent,

that it was they who were consulted regarding the creation of the world — their service is in the manner of "discretion,"

"the verse speaks of a discretionary war"¹⁸¹⁹.

And based on this, the entire matter of the payment of reward is also understood

(which does not apply to work that is from the aspect of obligation, like the service of a servant to his master)

— because from the perspective of the true existence of Israel that is above the world,

their descent into the world for the purpose of the service of refining the world is in the manner of discretion.

And for additional explanation of the matter of the payment of reward for the service — we must first introduce an explanation of the entire matter of the service of "When you go out to war against your enemies":

The going out

("When you go out")

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

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

is,

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

for although "before the world was created, He was alone, unique and singular, and filled this place in which He created the world,"

nevertheless,

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 in level, below which there is no lower in terms of the concealment of His light, blessed be He.

.

For so it arose in His will, blessed be He, that there be gratification

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

that is,

that the revelation of His Essence, blessed be He, should be in the lower realms.

Therefore:

In order that the activity of Israel in making the dwelling place be from the perspective of the lower realms — there is a need that the soul leave its true place in His Essence, blessed be He,

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

(like all created beings in the world)

,

which contains an existence of opposition

("your enemies")

that they need to fight

("war")

.

And so that the service of Israel will be effective and make a dwelling place for His Essence, blessed be He,

(not only for the level of Divinity that is commensurate with the world,

but a dwelling for His Essence,

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

- there is a need that in their descent below their origin be recognizable

("Ki Teitzei" in the present tense)

from their true place in His Essence.

In another style: the novelty of the soul's descent below is that even when it is in a state of existence, it is one with His Essence

(as emphasized by the fact that even in a lowly state and situation, a Jew cannot, G‑d forbid, be separated from His unity, and therefore,

Shabbat Parshat Teitzei,

14 Elul

through it the novelty is achieved that even in the lower realms a dwelling is made for His Essence.

And it can be said that this matter is also hinted at in Parshat Ki Tavo, which is read following Parshat Ki Teitzei:

"When you come to the land" - that even though the soul's true place is above the world

(land / nevertheless,

not only does it go out from there

("Ki Teitzei") but moreover,

it comes

("Ki Tavo")

and enters and becomes clothed in the body in the "land"

(from the term 'earthliness')

•■⁴ - so that its service in refining the world should be from the side of the lower realms.

And thereby the 'land' becomes

(with the definite article)

- "the Land of Israel,"

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

and moreover,

"the land which the L‑rd your G‑d gives

("Whoever gives generously gives"⁴⁶)

to you as an inheritance,"

that it is recognizable in the land that it is the inheritance of the children of Israel,

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

that it becomes the fixed place of the children of Israel,

a place worthy and fitting for the level of Israel - that being one with His Essence, they effect in the land

(lower realms)

that it be a dwelling for His Essence.

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

"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 existence is revealed in the world

the true existence of Israel who are called "first fruits"⁴⁷

(as it is written, "I saw your fathers as the first fruit on the fig tree in its first season"⁴⁸,

"Israel is holy to the L‑rd, the first of His produce"⁴⁹)

because they preceded everything,

being one with His Essence,

and therefore,

through them the land becomes a dwelling for His Essence.

And in accordance with the content of the service, the payment of reward for the service is also made - 'the reward of a mitzvah is a mitzvah'⁵⁰,

"The reward of a mitzvah is

(the)

the mitzvah itself"⁵¹:

After our master, the Alter Rebbe, explains⁵² 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 realms,"

he continues,

"And it is known that the days of Mashiach, and particularly when the dead are revived, are the purpose and perfection of the creation of this world, for which it was initially created,"

and continues

(in the following chapter⁵³)

that "the 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 service throughout the duration of the exile,

for the cause of the reward of the mitzvah is the mitzvah itself,

for by doing it, a person 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 reward for the service is the content of the matter of the service itself - the revelation of G‑dliness in the world,

to make a dwelling for Him in the lower realms.

And accordingly, we must explain the manner of fulfillment of the command 'on his day you shall give his hire' by the Holy One, blessed be He - in the midst

4)

Zohar, Part II, page 121,

Ra'aya Mehemna

(in Ra'aya Mehemna)

.

Part III, page 203,

2

(in Ra'aya Mehemna)

and in the commentary there - brought also in the commentary Be'er Heiteiv, beginning of Parshat Tavo.

Sefer HaSichot - 5751

That through the performance of each and every mitzvah, the revelation of the light of the Ein Sof is drawn into the world,

thus,

there is a payment of reward

(not only each day,

"on his day you shall give his hire,"

but also)

through each and every mitzvah in particular - in a particular matter,

a particular redemption,

etc.

And furthermore, this too is essential - that also

(essential)

the reward that for now is 'closed in a box,'

is already in the possession of the 'worker'

(namely, every Jew), and moreover, it is in his power and authority to open the box

(and reveal the reward)

at any time he wishes - by adding one more mitzvah, through which 'he tips the scale for himself and for the entire world to the side of merit and brings about for himself and for them salvation and deliverance' of the true and complete redemption through our righteous Mashiach,

for then

(in the days of Mashiach,

and particularly when the dead are revived)

the reward will be revealed,

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

as it is written⁵⁵, 'And the glory of the L‑rd shall be revealed, and all flesh together shall see, etc.'

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

there is also 'the giving of reward to the righteous in the Future Era,'

"tomorrow to receive their reward"

(in the seventh millennium⁵⁶)

- the totality of the reward for our deeds and service of all Jews⁵⁷ in all generations during the six millennia that the world existed,

including also the reward for the service of Jews in the days of Mashiach,

and particularly when the dead are revived

(all Jews of all preceding generations)

,

for then specifically the service of Torah study and fulfillment of the mitzvot will be at the ultimate perfection: in studying

See also Likkutei Torah, Devarim I,

and see Sefer HaMaamarim 5627 p. 123 and onward.

5679, beginning p. 209.

And elsewhere.

Torah - 'A new Torah from Me shall go forth'⁵⁸,

the revelation of the innermost aspect of the Torah,

'the secret of the hidden reasons'⁵⁹,

and in the fulfillment of the mitzvot

(in addition to the perfection of fulfilling all the mitzvot,

also those dependent on entering the land and inheritance and settlement and building of the Holy Temple,

such as the mitzvah of Bikkurim)

- the added perfection 'according to the mitzvot of Your will'⁶⁰.

And deeper still - that a sample, a likeness and beginning of the matter of reward exists in the service itself

(before the time for payment of reward for this particular service arrives due to the obligation of 'on his day you shall give his hire'), and immediately at the beginning of the service:

According to what was said that the service and the reward are one matter,

that through the service of Israel who are one with His Essence,

they effect the revelation of His Essence in the world,

this also pertains to the state and situation before the beginning of the service,

before creation,

"For before the world was created, He alone was one and singular, and He filled all this place in which He later created the world"⁶¹,

but,

rather, the most essential novelty was added

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

(who are one with His Essence)

in the world, the revelation of His Essence is made in the world,

a dwelling for Him in the lower realms.

And this humility can and must be evident already at the beginning of the work - that the work 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 future to come,

which is like the past state and condition,

before the creation of the world

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

- that in Israel their true existence is evident

Parshat "Tzeitzei,"

*"D Elul

before they descended below, that they are one with His Essence, blessed be He, and there is evident in the world the state and condition that He alone fills all this space in which He created the world,

by which it is easier to fulfill the purpose of creation through our deeds and our work to make for Him a dwelling place in the lower realms.

Based on this, we can also explain the sequence of the portions "Ki Teitzei" and "Ki Tavo," which is emphasized by their reading on the same Shabbat:

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

(which refers to all our deeds and work in the world,

and especially during the time of exile) is done in the manner of "When you come into the land, etc."

(immediately)

"and you will inherit it and dwell in it"

(which refers to the true and complete redemption through our righteous Mashiach

(as above, p. 3)

)

,

that is,

that even the work of war in refining the world is done in a manner of rest and settlement - because at the time of work

("today to do them")

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

(which is as above - a state of

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

("When you come")

.

Therefore: The work of war is done out of knowledge and recognition that in truth there is no existence of opposition - because the state is of "against your enemy,"

"above your enemy"⁴⁰/ and its purpose and goal is "and the L-rd your G-d will deliver them into your hand,"

and moreover,

"and you will take captive its captives,"

"its captives"

(his captive,

of "your enemy"**)

specifically,

which hints at the 288 sparks of the world of Tohu

(the root of "your enemy")

that fell and were captured

("its captives")

in the physical things of this world,

which,

through the work of Israel in their refinement, become "and you will take captive its captives,"

that they receive

(also)

the lights of Tohu

(Esav)

which are above the lights of Tikkun

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

that through the refinement of the left side

("hated one")

they draw down the lights of Tohu that precede

("firstborn")

the lights of Tikkun/ and moreover,

that there is revealed in the world the true reality that Israel

(Yaakov)

precede

(first fruits)

and are above the world of Tohu/ and before the tzimtzum⁴¹/

Sefer HaSichos - 5751

like the state and condition before the creation of the world•⁷

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

.

And further, and this is also essential - that the work is done out of rest and settlement

("When you come into the land, etc., and you will inherit it and dwell in it")

simply,

rest of the soul and rest of the body,

through that the Holy One, blessed be He, gives to each and every Jew all that he needs in material and spiritual matters,

and out of abundance,

from His full, open, holy, and ample hand - to each and every one,

due to the necessity of the matter for the work itself⁷¹

(and not as reward)

,

as Maimonides wrote⁷ regarding the material promises in the Torah,

that "He promised us

.

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

and He will bestow upon us all the good that strengthens our hands

which is in the aspect of square

(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 straight lines,

square

(before the circle)

.

to do the Torah, such as plenty, peace, and abundance of silver and gold,"

and in addition to this,

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

"on his day you shall give his wage,"

and not only spiritual reward

(even to the revelation of the light of the Ein Sof, blessed be He/ but also material reward,

similar to and a sample of the material reward in the days of Mashiach,

that "at that time there will be neither famine nor war

.

that the good will be abundantly bestowed and all delights will be as common as dust"•⁷,

good and delights

(also)

in material matters⁷⁵

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

.

*

And we can 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

.

all of them have a connection to the portions that occur in them" - the month of Elul:

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

in which we make a just accounting of the work of the entire year,

in order to correct and complete all matters of the work of Torah, prayer, and charity•⁷,

Parshat "Tzeitzei,"

14 Elul

through the work of repentance"

(as hinted in what is stated in our portion"⁷ "and she shall weep for her father and her mother for a month of days""")

,

and through this we attain the completeness of the redemption"⁷

(as hinted in what is stated in our portion" "and afterwards you shall come to her and marry her, and she shall be your wife,"

"that is, as the matter of which it is said, 'On that day... you shall call Me Ishi'" -

as our Rabbis of blessed memory said'■" "In the days of Mashiach there will be marriages,

as it is said⁴ "for your Maker is your husband"/ and also the month of preparation for the beginning of the work of the coming year.

And based on this, we can say,

that in the month of Elul, the connection of the two matters of work and reward is emphasized - that the beginning of the work of the coming year is after and in continuation of the completeness of the work

(and consequently also the payment of reward)

of the passing year.

And this matter is also hinted in the name Elul,

acronym of "I am my Beloved's and my Beloved is mine"' - that at the beginning of the work in a manner of arousal from below

("I am my Beloved's" and afterwards "my Beloved is mine")

the ultimate completeness of all the work is emphasized.

(reward)

,

the unity of "Ani" • and "Dodi"

(Knesset Yisrael and HaKadosh Baruch Hu)

in a manner of marriage,

"and they shall become one flesh"⁷"

"Israel and the Holy One, blessed be He, are all one"/ as emphasized in the conclusion and seal of the forty days that are hinted at in the four yuds of the phrase "Ani leDodi veDodi li" - Yom Kippur,

"the day of his wedding",

"on which the latter tablets were given"",

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

And to note,

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

exaltation of the head,

whose perfection is in Mashiach,

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

and through him is completed the exaltation of the head of each and every one of the children of Israel,

and in particular through the spark of Mashiach that is within each one,

in the aspect of the yechidah,

"the singular soul to unite with You",

which is united with the Unique One of the world.

And a special emphasis on the aforementioned in

(the month of Elul of)

the year 5751 - "Tisa" (you shall lift up) in the imperative - both regarding the revelation and coming of Mashiach that "he was lifted up very much",

and regarding the marriage of Knesset Yisrael and HaKadosh Baruch Hu in the days of Mashiach,

and in the words of Yalkut Shimoni: "The year in which the King Mashiach is revealed.

.

He stands on the roof of the Holy Temple.

.

and says: "Humble ones, it has come⁴" "the time of your redemption⁵",

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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 his holy father-in-law, the Rebbe, leader of our generation

[And before this

(on Wednesday,

"the day before Shabbos")

,

11 Elul,

the wedding day of his father, his holy honor, our master and teacher,

and who fills his place is his only son⁵⁶ his holy father-in-law, the Rebbe, leader of our generation]

,

and afterwards and in continuation of this

(at the conclusion of Shabbos)

15 Elul,

the day of the founding of the Tomchei Temimim yeshiva in

(the third day of)

the seven days of feasting of the wedding of his holy father-in-law, the Rebbe, leader of our generation

(in the year [nazarti] x from which came the proposal to his father to establish the yeshiva,

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

The wedding of each and every Jew

(even a private individual)

is a matter connected with the wedding of Knesses Yisrael and the Holy One, blessed be He, in the days of Mashiach,

therefore we conclude

and seal the seven blessings of the wedding with the matter of the redemption: 'Speedily, Hashem, may be heard in the cities of Yehudah and in the streets of Yerushalayim, etc.'⁵,

and all the more so the weddings of the leaders of the generation,

the Nasi is everything⁴,

and in particular the leaders of Chabad Chassidus,

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

and even to the manner of 'Your wellsprings shall spread forth outward',

that through this comes Mar, the King Mashiach⁷.

And with extra emphasis in the wedding of his holy father-in-law, the Rebbe, leader of our generation,

that in continuation of this and together with this was the founding of the Tomchei Temimim yeshiva - because:

The students of the yeshiva are called 'Temimim' because they study 'Toras Hashem⁶⁰ the revealed Torah and the Torah of Chassidus, warm'

Moreover, the study of the inner dimension of the Torah is with understanding and comprehension 'like the study of the topics in the revealed part of the Torah'

that the human intellect unites with the intellect of the inner Torah in 'a wondrous unity, the likes of which and the value of which is not found at all in physicality'

(including also 'and they shall become one flesh' in marriage — a foretaste, example, and preparation for the state and condition of the days of Messiah, that 'all Israel will be great sages and know hidden things and attain knowledge of their Creator, etc.')

Also

(Therefore)

they are called 'the soldiers of the House of David' who triumph over the state and condition of 'it (they) scorned'⁶¹

Sefer HaSichos - 5751

the footsteps of Moshiach,'

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 verse states at the conclusion and seal of chapter 89 of Psalms.

And to note that this period

(which is described at the end of this chapter)

has already concluded after our deeds and service during the forty years since the passing of the Rebbe, my father-in-law, the leader of our generation,

during which there was added to the spreading of the wellsprings outward in a manner that 'G‑d will give you a heart to know, eyes to see, and ears to hear'⁴i,

and now we stand in the period related to chapter 90 of Psalms,

which ends and concludes with the verse 'Let the pleasantness of the L‑rd our G‑d be upon us, etc., and the work of our hands establish it,'

that 'the Divine Presence dwells in the work of your hands'²,

which is the full reward for all our deeds and service.

*

From the instructions from the above regarding actual deed — 'the deed is the main thing'⁶⁶:

To publicize everywhere that we stand at the conclusion and seal of our deeds and service

('When you go out to battle against your enemy')

,

and at the beginning of the period of the reward's completion,

'the giving of the reward of the righteous'

('When you come to the land, etc., and possess it and dwell in it')

,

and accordingly there should be

through an increase in the study of the inner Torah

(the Torah of Moshiach)

in a manner of sharpness

('it (they) scorned' in a positive sense)

.

Service also in matters relating to the days of Moshiach,

beginning with Torah study regarding Moshiach and redemption and the Holy Temple,

and more and primarily — with calm and composure,

happiness and a good heart,

including also by holding farbrengens of joy,

and especially in connection with a wedding and the seven days of feasting

(including also strengthening the 'custom of Israel' to hold a meal for the poor)

,

a foretaste, example, and preparation for the fulfillment of the prophecy 'Then

(in the future to come)

will our mouth be filled with laughter'⁶⁷,

which,

in this generation of ours,

when the leader of the generation,

the Rebbe, my father-in-law,

whose second name is 'Yitzchak,'

named after laughter and joy,

is the eighth leader

('Az' is numerically eight)

from the Baal Shem Tov,

the matter of 'will our mouth be filled with laughter' is realized

(not in future tense,

'then,'

but)

in present tense.

To publicize everywhere about the unique mission of Tomchei Temimim — which continues and is effective in all corners of the world in the manner of 'candles to illuminate'⁶⁸ — that in addition to every Jewish home needing to be a home of Torah, prayer, and charity

(as spoken many times²)

,

every home should be a miniature version and example of the Tomchei Temimim Yeshivah,

through the study of Chassidus

(in addition to general Torah study)

.

To publicize everywhere about the effort to provide holiday needs for all who need them thirty days before the holiday,

so that they can prepare for 'the time of our rejoicing' with calm, happiness, and a good heart,

and even before that — regarding the needs of Rosh Hashanah,

as the verse states, 'Eat fat and drink sweet things and send portions to one who has nothing prepared'⁷¹⁷².

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

Parshat Ki Teitzei,

14 Elul

good things as above, we will merit immediately that the Holy One, blessed be He, will provide every Jew with all that he needs,

from His full, open, holy, and generous hand,

and certainly in the most essential matter — the true and complete redemption through our righteous Moshiach,

and in the language of the verse in the portion that is read at Minchah: 'When you come to the land, etc., and possess it and dwell in it,'

and immediately 'You shall take the first of every fruit of the land, etc., and go to the place that He will choose'

the L‑rd your G‑d to cause His name to dwell there,'

and until the end of the portion

(which is read at Minchah)

: 'Look down from Your holy dwelling, from heaven, and bless Your people Israel'¹,

beginning with the main blessing of the true and complete redemption through our righteous Moshiach,

immediately at once.

Hallelujah. Praise G‑d in His sanctuary, etc., until every soul sings praise to G‑d, Hallelujah.

.

When they reached the Temple courtyard, the Levites recited the song: I will exalt You, O L‑rd, for You have lifted me up, etc.'

(Rambam, Laws of First Fruits, ch. 4)

.

Sefer HaSichos - 5751