English translation — ש״פ לו לו, י״א מר־חשון

Every matter in the Torah — from the term hora'ah¹■ — is an eternal instruction in every time and place in the service of a Jew.

What is the instruction in service for Jews after the giving of the Torah from,

"Lech Lecha from your land etc." — a one-time event that was a preparation for the giving of the Torah; and superficially, it is,

"What was, was"— it is not enough the answer,

So this is in order that we should sweeten that the service of Avraham of.

Lamed lamed chet is a preparation and giving of a document to the service of Nad Nadat - because this is not a practical instruction in the service of Jews after the giving of the Torah■.

Furthermore: Every year when we read a parshah in the Torah, one must live with it anew■

(Certainly from this that "In every day they should be new in your eyes"■,

All the more so in this special time of the year when we read the.

entire parshah in the Torah,

and in a multitude,

with blessings before it and after it)

- Because the topics that are discussed in the Parsha repeat themselves - for example, as they did the first time.

And furthermore: even more, an addition with greater strength and vigor.

(According to the rule that we ascend in holiness•■)

According to this, it follows,

that on Shabbat Parsha Lech Lecha, every year, the matter of

Lech Lecha etc. all preparation and beginning of the Giving of the Torah,

and more, an addition

(In the preparation)

Regarding all the

(Humpot B)

years before this.

One needs to have an explanation: What is the essence in this

(The preparation for Matan Torah)

Now - when it is already after Matan Torah.

Not only after the preparation and beginning of Matan Torah,

Only after the completion and perfection of the Giving of the Torah?!

Furthermore: the aspect of the Giving of the Torah is present every single day -,

He gives the Torah" ■ present tense \

And as our Sages said (Chazal).

Every day they should be in your eyes

(as new■¹,

and furthermore)

new"!.

And regarding the aforementioned command of,

"from him in holiness"

It is understood that each day the renewal must be in a higher level than it was before.

Thus, after all these elevations to the greatness of the Giving of the Torah each and every day,

and also in a special manner

end of chapter three of Gittin.

The initials of the Rebbe, Rabbi Yosef Yitzchak, of blessed memory

(at the end of the book Mavo Petachim)

Total, at length)

And one could say,

that this is even more so during the reading of the Torah portion,

and especially according to our Sages' statement

(see Tanna D'vei Eliyahu Rabbah ch. 18.

Yalkut Shimoni on Eichah, remez 1034)

that anyone who reads and reviews, the Holy One, blessed be He, reads and reviews opposite him,

And through this, the humble one is renewed also in actuality,

since,

he looked into the Torah and created the world."

(Zohar I, 134,

section 70a.

Part II, 161,

top of page 72b.

Part III, 178,

Sefer HaSichos - 5752

- In each and every year

(When one reads about wrath in the Torah in Parshas Yisro and in Parshas Va'eschanan,

and certainly in the "time of the giving of our Torah")

- ascents upon ascents over the greatest multitude of days,

years and generations - what is the matter of,

Lech Lecha\,

Silent preparation for the giving of the Torah?!

One cannot say,

that the service of 'Lech Lecha' as preparation for Matan Torah is only for one who lacks in his service connected with Matan Torah - because the revelation and effect of the Ten Commandments at Matan Torah

(The first time,

and so it is understood every year)

is not

(was)

Depends on the level of service of Jews; the revelation at Matan Torah itself affected the entire world

("A bird did not chirp, a bird did not fly from it"/ and certainly not from every Jew,

until that on every single utterance 'their souls flew away²³'*²,

and this proves that they attained perfection of service as a soul in a body

(and therefore 'your soul flew away'²)

And one can say the point of explanation in this,

Thus it follows: since the Giving of the Torah is present every day and every year in a more elevated manner,

until it becomes absolutely "new" in relation to the previous "Giving of the Torah"

[and as it is particularly emphasized in the context of "Lamed Lamed

(the preparation for Mattan Torah / that there must be a true progression,

that is, incomparable to his previous state,

as follows]

- therefore on this day and this year his service must be...

The concept of "Lamed Lamed is the preparation and introduction to the Giving of the Torah of this day and this year.

As it is also emphasized in the aforementioned saying of our Sages,

that at each and every utterance their souls flew away,

and after each utterance "He brought down the dew that will in the future revive the dead with it, and revived them,"

"And it is the dew of Torah²: After the "their souls flew away" in the first utterance,

Because of that which one has reached the completeness of the service

(But the soul in the body/ as above — is through the dew of resurrection

(Torah/ was added to the soul a new,

higher mission,

And therefore "he revived them" as a soul in the body,

And continues after the second discourse,

b.

A level above a level.

And to add,

Then the restoration is specifically through the dew of resurrection.

(which will revive the dead/ the level of "New Torah"² in the future,

as follows]

And one could say more deeply,

that this which always - even after the Giving of the Torah - must be the service of "for the

(but preparation for the Giving of the Torah)

is not only because one must have a preparation for a higher level in "the Giving of the Torah"

(as above/ only because "Lech Lech" relates to the very essence of the completeness of the giving of the Torah

(and in every level within this)

It will be understood by prefacing a similar question regarding what is told in our parshah about Abraham's journey and entry into the land of Israel

("the land that I will show you"/ and the promise and giving of the land of Israel from the Almighty to Abraham and his descendants:

Since the matter in our parshah of

Shabbat Parshat Lech Lecha,

11th of Marcheshvan

Abraham's journey and establishment in the Land of Israel and the giving of the Land of Israel to him and his descendants repeats itself and is added each year when we read the portion - the question arises:

After this, what did the Almighty

(in our portion)

has already actually given the Land of Israel to the Jews,

To your seed I have given this land etc.*,

'I have given' is in the past tense,

I have already given"

(,

and behold it is theirs")

It is an inheritance from our fathers"³⁰,

until then it is relevant to halacha,

The land of Israel is considered conquered"■⁵

(Before the Jews conquered it)

And especially according to the commentators" that through that which Avraham fulfilled the,

Arise, walk through the land to its length and to its breadth""

(,

he effected a chazakah"")

he acquired the land of Israel for his descendants forever",

And after this etc., what Am Yisrael actually entered and conquered Eretz Yisrael in the first conquest

(the conquest of Yehoshua)

and then in the second conquest

(the conquest of Ezra)

What is now relevant in actuality the

The story in our parshah about the fact that Avraham left,

"from your land" and gone,

"To the land that I will show you" and the Almighty gave him the land of Israel - these are apparently matters that happened back then,

and do not repeat themselves anymore?

[The question becomes even stronger in the later generations of exile: in the early generations of exile one could answer that the matter of,

"Go forth from your land etc. to the land that I will show you" is related to the spiritual service of,

"make here a Land of Israel"

(turning the Diaspora and transforming it into,

the Land of Israel)

; but after the multiplicity of service during the generations in exile of and in,

"Make there the Land of Israel" - even though one has not yet completely finished the service

(And the proof — Moshiach has not yet come/ however, one holds a lot,

very much further from the beginning of the service of conquering outside the land and making of it,

the Land of Israel",

And all the more so that one already holds very far from the beginning of the matter,

that one must go out from,

your land" and only begin to go into

Do the avodah here,

very here)

Eretz Yisrael"!]

And it can be said the explanation in this:

When the Almighty gave Eretz Yisrael to Avraham in the Covenant Between the Parts

(,

"To your seed I have given this land,"

already given\" in actuality / he gave as my workers-

(in the same

Sefer HaSichos - 5752

covenant)

to? ten lands” - not n^r the seven lands,

and the Hittite etc.,

Also mentioned regarding the three lands -,

"the Kenite, the Kenizzite, and the Kadmonite."

Only in a revealed and actual manner,

"He gave them only seven nations, and the three [remaining] are destined to be an inheritance in the future,"

"in the days of King Moshiach,"

But the Supreme One gave all this at once in a revealed manner

(Only in the actual fulfillment of the matter there are stages.

Regarding the drying of the seven lands,

This did not happen immediately in the time of Abraham,

But only after a period of time,

And not all at once,

But in several stages, etc.)

[Even then, one should learn,

That regarding the three lands, this was only a promise

(About the future / and at the time of action,

He gave them only seven nations and the three with a vav are destined to be an inheritance in the future — it is understandable that the inheritance of the three lands relates to the completeness of the conquest of all Eretz Yisrael

(air of the seven lands)

; then there will come a completeness also in the seven lands

(and especially since they are the recognizable majority of the ten)

1•

From this it is understood,

that since in the time

Those there are now and He did not give them these that moved cause and the three.

Kenite, Kenizzite, and Kadmonite are destined to be an inheritance in the future• - i.e., this is regarding His giving that the Land of Israel will be made

(and its holiness)

not only change of the ascents but also change of the nothingnesses.

And see the added Likkutei Sichot, above, p. 55 note 59.

this - even in the time of Joshua and in the time of the First Temple and in the time of Ezra - one has

(Although she had only seven lands and not the three lands

(Kenite, Kenizzite, and Kadmonite/

[As it pertains to halacha regarding cities of refuge - according to the ruling of the Rambam,

So,

Six cities there were,

Three Moses our teacher set aside on the other side of the Jordan and three Joshua set aside in the land of Canaan,

And.

In the days of King Messiah they add three others to these six.

Where are they placed? In the cities of the Kenite, Kenizzite, and Kadmonite.")

- Missing in the completeness of acquiring the Land of Israel

(Even in the seven lands)

And in the manner that this is regarding the Land of Israel itself,

Similarly, this is also regarding the Jews in the Land of Israel: Even after the conquest of the land, there was not in all times a situation of.

the inhabitants thereof"

on which depends the fulfillment of the laws of Yovel

Furthermore: even in,

"all its inhabitants" itself - there are levels.

It is understood simply,

that although

Sh"P lu lamed daled,

Y"a Mar-Chavon

What [is] the halacha

(Laws of Jubilee)

are all its inhabitants upon it - all Jews of that generation

[As it was in the time of Joshua etc.,

and most of the time of the First Temple]

- is however in the future to come,

when it will be,

_all i_ts inhabitants? ?n',

•" _ Additionally, the Ten Tribes

(who were exiled beyond the Sambatyon River" / also all the Jews of all generations,

and also completeness in.

Eli"

(all ten lands)

- will then be more completeness in this,

all its inhabitants upon",

Literally all.

According to this, it is understandable how the matter in our Parsha is from the verse 'Lech lecha from your land etc. to the land that I will show you,'

And the matter of the acquisition of the land

(David the walking, 'to its length and breadth')

- is relevant practically also in this time,

Because as long as one does not have in practice the three lands: Keni, Kenizi, and Kadmoni

because as long as one does not actually have the three lands of Keni, Kenizi, and Kadmoni

(And together with it the ultimate perfection of,

all its inhabitants upon",

All Jews of all generations/ in the true and complete redemption - one is still in the midst of acquiring the land

(Because only the acquisition of seven lands is then still not in ultimate perfection/ and it requires further that it should be "from to from land to",

Jews in all places

(and of all generations)

Should go from exile to the land,

to the land that I will show you",

And acquiring Eretz Yisrael in its entirety - all ten lands.

And since,

I await Him every day that He will come.

(I await that He will come every day)

The Jews of previous generations, like all generations, yearned for it to already be,

Lech Lecha from your land etc. to the land that I will show you,

And to this, acquire all ten lands.

And to add,

So the matter is relevant even more in our generation and in our time - as discussed many times,

So it is already,

"All the deadlines have ended,"

And his holy honor, my father-in-law, the Rebbe, president of our generation, announced that they have already repented,

And they have already also,

polished the buttons,

And according to all signs, our generation is the last generation of exile and consequently the first generation of redemption.

And based on this it is understood,

So it is a matter that time causes - that one should prepare practically to go to the land, to the land that I will show you",

Immediately and at once, literally,

And we will acquire the Land of Israel in its completeness,

All ten lands,

Which is an eternal inheritance for the Jewish people, an inheritance from our forefathers since the Covenant Between the Parts; and the innovation will now be - that we will receive the three lands in pleasant ways and in ways of peace,

Because at that time

(in the days of Mashiach)

There will not be war, etc."

Only the nations of the world will give this to Jews of their own good will.

About this, one can say after this explanation regarding,

To the preparation and beginning of Matan Torah - that the completion of Matan Torah will be in the true and complete redemption

(When we will have the completeness of Eretz Yisrael,

all ten lands,

as follows/ in Galil,

"A new Torah from Me will go forth" - is according to the level of completeness,

"Matan Torah" of the future

(Chas,

The Torah that a person learns in this world is vanity before the Torah of Moshiach"¹⁰/ and all the more so regarding a new Torah, "from Me shall go forth"/ one must now still prepare for this,

Preparation 88.

34 to G-d.

Sefer HaMoyuzach - 5752

So the preparation is open,

Your 'Lech L'D' is not only relevant to the matter of,

"Matan Torah" which is present every day in a manner more elevated than the previous day,

as above,

but also - and primarily - regarding the preparation for receiving the new Torah above,

which is incomparable to all the elevations in Matan Torah preceding this.

The connection of Kagin Eser Aratzot with Matan Torah

(And the preparation for this from.

Lech Lecha")

One must understand by first explaining the commentary in the what.

Lech Lecha me'artzecha etc." is the beginning of the preparatory service for the Giving of the Torah:

The concept of the Giving of the Torah is,

that then the connection between the higher realms and the lower realms was revealed.

(in nullifying the decree that the higher realms shall not descend to the lower realms and the lower realms shall not ascend to the higher realms") that levels of G‑dliness which are completely above the world should be drawn down into

the lower realms",

And that the lower creations can become unified with water,

upper ones",

that through the fulfillment of the commandments in physical matters, the physical thing should become an object of holiness",

until that it should become a dwelling for Him, blessed be He, in the lower realms"

a dwelling,

for Him" - for His Essence, may He be blessed".

The humble one began■ with the command and action of Avraham,

Go for yourself from your land and from your birthplace and from your father's house to

the land that I will show you,

and especially - through the fulfillment of the mitzvah of circumcision\"

(as follows, ם״0ז

also, for,

Go forth from your land, etc.\"

(When Avraham was seventy-five years old)

Avraham served his service in his land, his birthplace, and his father's house,

And in a sublime manner — he recognized his Creator,

served the Supreme One and publicized G‑dliness in the world,

and through self-sacrifice

(as this also expressed itself through the test of the furnace of fire, "casting into the furnace" / as the Rambam elaborates"

(concerning the greatness of his virtue and service of Avraham before the commandment of.

לד לד")

"For when this mighty one was weaned, he began to roam in his mind etc. until he grasped the path of truth etc. and began to stand and call out in a great voice to the entire world and inform them that there is one G‑d for the entire world and it is proper to serve Him etc.".

And to add in the precision of the language,

"Eisan" from the language of strength and force,

Then Avraham

Shabbos Parshas Lech Lecha,

11 MarCheshvan

stood in all strength against the entire world

(Avraham HaIvri - the entire world is on one side and he is on the other side)

and was not affected by them

(even though he was still,

Avram,

and still not,

Avraham,

father of a multitude of nations,”

as follows)

until in a manner that Avraham had an effect on his place,

that although that this was,

Charan" from the language,

the wrath of the Omnipresent""

he remade this

(through,

the souls that they made in Charan"")

until that it should be called by his name

(as called in Torah Ohr)

"your land",

and,

"your birthplace" and,

"your father's house",

through that which he effected on,

"his father" and,

"his father's house"

(as mentioned".

And you shall come to your ancestors in peace",

It taught you that Terach repented"")

Nevertheless,

One sees that about the service of Abraham until 'Lech Lecha' is not told at all in the Torah

(in the Written Torah)

And even that which is told

(in the conclusion of Parshat Noach)

is with concise vigor

his birth and some details

Because - as explained elsewhere" - until then, his service was in a way that he and the world around him remained two separate things

(supernal ones,

and lower ones,

spirituality and physicality - separately)

And his service was in one of two manners: either detached from the world

(Avram,

Av Ram - the intellect hidden from all thought")

Or - in the matters that he accomplished in the world - it was in such a way that the lower beings remained in their level

(And not connected with the upper ones)

Through the fact that Avraham fulfilled the command of G‑d,

"Go, go from your land, from your birthplace, and from your father's house to the land that I will show you" - that he went away and left all measurements, limitations, and his regularity in his service until then,

including the atmosphere of the service of his activity in the world

(that it should become,

“your land, etc.")

And even from the measurements and limitations of holiness—he also nullified the measurement and limitation, the partition and decree, between the supernal beings and the lower beings,

and began the connection of higher and lower,

through his doing the command of the Supreme One and going,

“from your land, from your birthplace, and from your father’s house,"

and going,

to the land that I will show you"

I will see and reveal you in yourself""

(,

in your essence and His essence"")

it becomes revealed in the land

(lower realms)

His true existence, essence and being

(upper realms)

And this is the innovation of,

Lech Lecha from your land etc. to the land that I will show you - that Abraham was not satisfied with his work during seventy-five years

Sichos HaEmes - 5752

year until then,

Even though it was the most sublime service - according to the command of the Almighty, he left his place and his routine etc. and set out on the path.

Then the service was renewed in a manner of walking.

("For the holiday, what is true walking? The explanation - walking without measure,

One goes entirely away from the previous place and state

(Even of holiness / a walking that is above measure and limitation,

And in this itself - there was with him a continuation of walks and journeys, level after level,

"And Avram traveled, going and journeying, etc."

And in both directions" - namely from below upward,

That from the land of Charan he ascended "to the land that I will show you,

the Land of Israel,

And,

Arach" in his commentary,

you yourself

(as above)

; and do from above to below - that he began to do the work of connecting upper and lower ones,

draws down His G-dliness into this physical and material world,

a lower one, than whom there is none lower,

in a more elevated manner

(incomparable)

as it was before this.

as emphasized also there—

(after the fulfillment of the mitzvah of circumcision)

in the change of the name from "Avram" to "Avraham",

"for I have made you a father of a multitude of nations": earlier he was "Avram",

"for he was only a father to Aram",

And "now father of the entire world"? d.

So by him there became a "walking" in his service in the world,

that he also does the clarification

(not only from his place,

Aram)

but from "the whole world",

And in a way that he becomes,

Av hamon goyim,

the Baal HaBayis over them

(even though he is one and they are many,

the multitude)

- more than the strength of,

Eitan

(being,

I will honor\,

ibid.)

And this depends on that: Since by him there was an incomparable walk in performing the clarification lower and lower.

(\"the whole world\"/ therefore this also brought a walk upward and upward more -,

I will extend\,

I will reveal you in your essence.

And likewise conversely: Specifically by virtue of the ascent upward and higher,

Can one refine even the lowest lowermost.

Until that lower and upper become unified - as it manifested completely at the Giving of the Torah

(Which Parshat Lech Lecha is the preparation for this)

And it can be said,

That this is also the explanation that Parshat Lech Lecha is the third portion in the Torah

(third in the "Orayan Telisai"¹¹ itself)

- Because the content of "Lamed Lamed" is the preparation and beginning of Matan Torah,

which is connected with the third line

(the middle one)

which connects,

"upper ones" and "lower ones": Parshat Bereishit – the first portion

[and as hinted in its name,

Bereishit"]

- its content•⁷ is about the creation of the world, which was created from the Supernal One -,

"superior ones"; the content of Parshat Noach - the second Torah portion

[and as hinted at its beginning -,

"Noach Noach" twice / is connected with refining the staff■⁷

(through the service of Noach, a righteous man,

and particularly the generation of the Flood")

- "lower ones"; and Parshat Lech

and in a hint 4

Shabbos Parshas Lech Lecha,

11th of Mar Chiziz

Lech - the third sedra - that its subject is connection of upper and lower [worlds]

(But the preparation and beginning of Nes)

The subject of the connection of upper and lower is "Lech Lecha* from the preparation to Nes)

came out openly and simply in the fulfillment of the mitzvah of circumcision of Avraham Avinu,

As discussed many times, that the aspect that Jews have for fulfillment of the commandments after the giving of the Torah,

That this should permeate and establish holiness in the physical objects with which the commandments are performed,

Comes from the commandments that the Patriarchs fulfilled before the Giving of the Torah

(

The deeds of the Patriarchs are a sign for the children" •)

And especially through the commandment of circumcision

(for our Patriarch Abraham, that the holiness of the commandment

(also before the giving of the Torah)

remained in this

(Abraham and)

the physical thing also after the fulfillment of the commandment

(not like the other commandments that the Patriarchs fulfilled,

which,

they were incense offerings."

And therefore Abraham said,

Place now your hand under my thigh"• in order that it should be an oath taken with an object",

Because before the Giving of the Torah there was no other mitzvah in which holiness remained also after the fulfillment of the mitzvah"/

And since the mitzvah of milah was similar to the mitzvos after the Giving of the Torah,

Therefore it connected all other mitzvos of the Patriarchs with the mitzvos after the Giving of the Torah,

That the,

deeds of the Patriarchs" should be,

a sign for the children".

One of the reasons why the Almighty specifically chose the mitzvah of milah as a conduit of power for the fulfillment of the mitzvos after the Giving of the Torah

(and their example)

— and the novelty of this mitzvah is that regarding all other mitzvos,

that through the observance of this mitzvah, there is openly established in the physical and material body of a Jew the sign and covenant with the Almighty —,

My covenant in your flesh for an everlasting covenant"⁷.

Furthermore: one of the reasons for this mitzvah is — to weaken the materiality of that organ,

which therefore requires special care.

Nevertheless, the novelty in the matter is,

that not only does the mitzvah consist of that,

Science Section\"

Only the mitzvah transforms the physical and material limb so that it becomes a holy object! Until it becomes a,

Brit Olam\"

in an eternal manner forever,

And it can also be explained that 'Olam' means - that it is revealed to all

(verifications)

the world.

And one could say,

So since the holiness and eternity of the commandment of God is drawn even into a physical and material thing - it brings out afterwards the eternal power of the aspect of G‑dliness,

So it is drawn and penetrates even this place.

And therefore it gives the power

(all the commandments of the Patriarchs,

that they should be,

the deeds of the fathers are a sign for the children")

on this

Sefer HaSichos - 5752

The observance of all the commandments from Mattan Torah is that through them holiness shall be established in revealed and inner aspects within physical matters.

And therefore, specifically through the observance of the mitzvah of milah, the Holy One, blessed be He, changed the name of Avraham,

So that instead of "Avram" he should be called "Avraham",

"For I have made you the father of a multitude of nations" - because the mitzvah of milah gives the power to refine all the nations of the world,

even in their physicality and materiality,

until the lowest level that has no level lower than it,

so that there too the revelation of G‑dliness should shine,

the power of the activator within the activated.

until - the completeness in this of "And the kingdom will be Hashem's"" in the true and complete redemption.

Accordingly, one will also understand the connection of the union of upper and lower in Matan Torah

(and the preparation for this from "Go to Hashem and the mitzvah of milah)

with the continuation of the matter,

Then after "Lech Lecha etc. to the land that I will show you,"

Has the Almighty promised and given the Land of Israel to Avraham and his seed "forever,"

until in the Covenant Between the Pieces - "To your seed I have given this land etc.":

The giving of Eretz Yisrael to Avraham Avinu - is in order that Avraham and his descendants after him should transform and change the physical land and make of it "Eretz Yisrael,"

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

In the conquest and service of the Jews in Eretz Yisrael, the complete service of uniting the upper and lower realms is expressed

(the concept of Matan Torah)

that one clarifies and elevates this lower land,

the physicality and materiality of the world,

and one makes

From this, a dwelling place for the Most High.

And therefore, the perfection of the observance of the commandments given in the Giving of the Torah is specifically in the Land of Israel.

And based on this, it is understandable

that the giving of the Land of Israel in our portion, "To your descendants forever" — gives the power for the perfection of the practical observance of the commandments after the Giving of the Torah,

so that they should accomplish the clarification and refinement of physical things.

And this is the connection here of "Go for yourself, etc., to the land that I will show you"

(and its perfection — in the commandment of circumcision)

with Abraham's walking in the Land of Israel and the giving of the Land of Israel to Abraham — they are both one continuum and one matter: the empowerment and the beginning of the connection of the higher and lower realms that is accomplished in the Giving of the Torah.

[And one could say,

Then, just as the commandment of circumcision expresses the perfection of a dwelling in the lower realms in the human body,

Similarly, it could be said that Eretz Yisrael expresses the perfection of a dwelling in the lower realms in its portion of the world."]

Based on this, the explanation of the practical lesson from the portion 'Lech Lecha' as preparation for the giving of the Torah is also understood:

Since service must always be in a manner of movement,

until a movement beyond measure.

As emphasized in this passage "Lech Lecha" itself! Including air - in the matter of "Matan Torah",

It is understood that one must always have the "Lech Lecha" as an introduction and preparation for the revelation of Pnimiyus HaTorah.

**Parshat Lech Lecha,

11 MarCheshvan

And so forth, when one speaks about this revelation of the lofty and beyond the measure of the true and complete redemption - then it is immediately that,

Lech Lecha etc. and conquest of Eretz Yisrael as the preparation and beginning for Matan Torah,

And after this depends the completeness of Matan Torah

(connection of the upper and lower ones)

-It is understandable,

that as long as there is lack in the completeness of Kinyan HaAretz

(and this is in this time when one does not have all ten lands/ it also lacks in completeness of the action of Matan Torah

(completeness of fulfillment of the Torah and commandments)

; specifically through that which will unite the completeness of.

to you to you from land etc. to the land which I will show you • or Kinyan Eretz Yisrael in its completeness

(all ten lands/ then will also be the completeness of fulfillment of the Torah and commandments,

As the commandment of Your will•\

And it will be in the true and complete redemption.

And therefore: as long as one still holds on before the redemption — it affects in actual practice the cry of the mouth,

Lech Lecha from your land etc. to the land that I will show you•,

And the zeal in the complete land of Israel

(All ten lands/ also old preparation for completeness of the Torah and commandments,

A new Torah from Me will go forth•

In addition to that which the brother pertains to,

Matan Torah • in every heat in a new manner

Giver of the Torah to the Jewish people / and that will be also after the Redemption,

Therefore, it will also then pertain to the service of.

to the Rav G-d/

The explanation of this - is also suited to the essence of the inner matters:

Conquest of the seven lands means the service of clarifying the seven emotional attributes,

And the three lands of Keni, Kenizi, and Kadmoni — the service from the three intellects

(Chochmah, Binah, Da'at)

In this time, we gave the Jews all the seven lands,

because now the

(main)

service consists of refining the emotions; and the service of the three intellects is mainly in order to affect the emotions.

But in the future to come,

When every person in the service of G‑d will be with the fullest perfection,

Then the service with the three intellects will also be

(and primarily)

A service for the mouth - to unify and with G‑dliness David the perfect unification

(a wondrous unity")

Mouth himself intellect water Torah

(His wisdom, may He be blessed,

and He and His wisdom are one•"•)

what David the

(and Torah and the Holy One, blessed be He, are all entirely one)

becomes revealed that Israel, Torah and the Holy One, blessed be He, are all one.

from this it is understandable,

that the completeness of the service

(air of the seven attributes)

but specifically when one has all ten powers

(three intellects, eight attributes,

Iyar and Chai are themselves / and in the language of the verse: -,

And you shall love the Lord your God with all your lechaner

(seven attributes)

and with all your soul

(all ten attributes)

and with all your might" — service beyond measure and limitation"

34 34•/ one of the ten powers

Sefer HaSichos - 5752

The Siyum,

Until how this is connected with the "true Ma'ad".

Then the preparation and giving of strength for this and the beginning of this is from the command in our parsha "Lech lecha me'artzecha etc. to the land that I will show you" and the giving of Eretz Yisrael,

All ten lands - which this includes the completion of the service,

And also the completion of

(Matan)

Torah - that in addition to the revelation of the intellectual faculties in Torah relative to the emotions

The revelation of the 49 Gates of Understanding that were given to the world at this time••■/ as it was at the Giving of the Torah

(for the first time)

will also have the revelation of the three intellectual faculties in essence

(revealed the Gate of the Nun•■,

until it is incomparably higher than the 49 Gates"■/ in the "New Torah from Me goes forth",

in the true and complete Redemption.

And together with this most sublime revelation

(Mochin in essence / and this air will be drawn throughout the entire world,

until also in this lower land

(as hinted in the letter kuf of "Keni, Kenizi, and Kadmoni",

which descends below the line,

and three times kuf - in the manner of chazakah / so it will be "the earth will be full of knowledge of the L-rd as the waters cover the sea"•!,

And it can be explained: "yam" is gematria 50 corresponding to the revelation of the gate of the nun,

and the "waters" plural - which indicates the multitude of levels of land

(Olam d'Peruda / will be "covering"

(plural)

- It will stand

In revelation, how the entire world is only a covering for the secondary—to the "sea" of Torah

(Gate of the nun-vav/ "waters that have no end"■ —above the measure of...)

One of the practical instructions from the above:

Every Jew has an obligation per "Lech" in Torah study—"Lafsha la...",

to innovate in Torah.

However much Torah a Jew has already learned,

it is always possible to add to it,

specifically in a manner of innovation - because Torah is without limit,

"It is longer than the measure of the earth and broader than the sea."*“• And furthermore: it is the wisdom of the Holy One, blessed be He,

so each matter in Torah itself gives the power to "generate" only new matters,

ad infinitum.

In the matter of innovation itself there can be several modes: a progression and innovation in value,

and in this itself - several levels.

The lesson of,

Lech Lecha etc. to the land that I will show you• is - that it should not be just a journey and innovation,

but a true journey,

which is specifically without bearing,

that he goes completely away from his previous state and routine,

even the routine of holiness,

including the innovations that he had previously innovated,

and after — from the path of thought as he had previously thought and so forth,

until he reaches "to the land that I will show you",

he reveals "you yourself",

"in your essence and his essence" - his entire ability,

air of

Shas 34 34,

11 hinted

his hidden groups,

and so in the powers themselves - not only the revelation of the seven middot and the minds that relate to the middot,

Only air of mochin in essence,

And specifically in this consists the novelty of,

Lech Lecha etc. from your [land]:

The service of a person in the usual manner is through using his revealed powers.

In this there is no novelty - because these are the powers that he possesses and that he knows of,

Consequently, it is understood and simple that he must use them to their fullest.

Likewise, the hidden powers,

But a concealment that is far and near to revelation - is not such a novelty; the true novelty is - when he reveals within his [own].

(,

you yourself*)

hidden powers,

and if no one

(including — he himself)

did not know and did not imagine that he possesses such powers,

so that one wonders from where it comes to him — and when he uses the powers to be innovative in Torah,

is the real,

Go forth, etc., to the land that I will show you*.

And just as it must be* regarding one's own study of Torah,

So it must also be regarding the service of,

and make many students"•׳,

including — to assemble congregations on Shabbat to study Torah in them*■ — so it must be in a manner of true going,

in a manner of true innovation.

That is,

So in addition to the simple meaning,

So he must constantly increase in the number and quantity of students,

and not be satisfied with how many he has already

now established,

even if he has already established many students - as long as he has the ability to reach another Jew and another Jew,

from all circles in Israel,

that they should participate in a Torah class - he must do so simply,

And what is the lesson,

And particularly, as there constantly come new Bar Mitzvah boys and Bat Mitzvah girls on whom one can influence that they should participate in a Torah class;

And regarding adding in the quality of study,

with more understanding and comprehension and more depth,

and with a new basis of solitude,

and effect that the student should become a,

veteran student• to innovate in Torah"■ - is this *not a achievement,

because everyone has the obligation of,

to separate to the aforementioned;

True walking - and during the innovation of the student and from his hidden powers,

Powers that, in this moment, one did not know he possesses!

And of course,

That the touchstone in all these matters - is not he himself

(Because due to the bother of water and a mitzvah,

Or due to self-love one can sometimes make a mistake in the calculation, but specifically another who is not involved in the matter.

And with all this - there comes a special emphasis in our generation:

The current discussed above,

that in our generation specifically,

(the last generation in exile in

Sefer Tetu'ozot - T'tunav

the first generation of redemption)

stands with extra emphasis the service of,

"Lech Lecha from your land, etc. to the land that I will show you,"

and the acquisition of all ten lands - is understood,

that this must, first and foremost, be reflected in the service of this kind of Jews,

through that which he adds in the study of Torah,

Not only according to his three intellects related to the emotions,

But also the three essential intellects.

Which is especially — by adding in the study of the inner dimensions of the Torah

(including in the explanation of these matters of the work of the intellects •■■ / including — in the matters of the redemption and Moshiach Tzidkeinu.

And may it be His will,

That through the addition in the service of,

"Lech Lecha, etc." — should be fulfilled immediately and literally the

Go forth from your land, etc.

Gather our dispersed from the four corners of the earth"■׳■,

And everyone goes.

to the land that I will show you"

to its length and breadth"

Including - the land of the Kenites, Kenizzites, and Kadmonites

(which we receive in peaceful ways from the Nations of the World,

as above/

And together with this - one has the completeness of all ten powers of the soul — the seven emotional attributes and the three intellects,

together and this is also essential - with the revelation of a new Torah from Me shall go forth,

until in a manner that this becomes spread throughout the entire world,

"For the earth shall be filled with knowledge of G-d as water covers the sea,"

And also comes to the Nations of the World -,

The world's business will be only to know G‑d",

And the kingship will be G‑d",

And in this manner, in all parts of the world - inanimate, vegetative, living - the power of the actor in the acted upon is revealed,

Until then,

A stone from the wall will cry out",■■,

And similarly the fig tree•׳■

(vegetative)

And so on, living,

And likewise, speaking -,

And every being shall know that You have made him, and every creature shall understand that You have created him, and all that have breath in their nostrils shall say—■■,

Then the whole world becomes a dwelling place for Him, blessed be He, in the lower realms,

And also in the worlds of B.Y.A. there is the revelation of the world of Atzilus,

From the term "at His side" and close to the essence of the Emanator, blessed be He•■*.

And from,

Lech Lecha, you come directly to P.,

And the L‑rd appeared to him"

and its perfection in the true and complete redemption —,

And your eyes shall behold your Teacher"¹⁵"

souls in bodies with perfect health and completeness,

And furthermore, and this is the main point - immediately and instantly.

Book of Deaths - 8 Tishrei 5752

From the talks of Shabbos Parshas Vayeira,

18 MarCheshvan 5752

It is known that in addition to all matters of Torah being instructions

(Torah from the word instruction¹⁶)

for every Jew in all places and all times,

there is special emphasis on the study and instruction of matters of Torah that are in the weekly portion¹,

that are particularly relevant to this time,

and from it they are drawn upon and throughout the entire year.

Moreover: since all matters of the Torah are with utmost precision,

it stands to reason,

that in addition to the general connection of the weekly portion to this time,

there is also a lesson and instruction from the placement of the day of Shabbos - when they read in public the weekly portion word - in the days of the month.

And regarding this eve day: first and foremost - a lesson and instruction from Parshas Vayeira,

and also - a lesson and instruction from the placement of Shabbos Parshas Vayeira on the 18th of Nissan,

that in addition to its advantage, it is found,

it is also within three days.

(that are considered in several matters as one reality⁴)

To the 20th of Marcheshvan,

the birthday of His Holiness our Master, our Teacher, and our Rebbe

(the Rebbe Rashab)

may his merit protect us,

as follows.

And with first the well-known story* about the birthday of the 20th of Marcheshvan in connection with the portion of Vayeira:

When he was four or five years old,

he entered to his grandfather the Tzemach Tzedek during the reading of Parshas Vayeira,

and began to cry,

saying: Why did Hashem appear to Avraham Avinu and to us He does not appear.

And the Tzemach Tzedek answered him: When a Jew is righteous,

decides at the age of ninety-nine years that he must circumcise himself,

he sees that Hashem appears to him.

This story emphasizes,

At first glance,

That “And the L-rd appeared to him” applies only to a righteous Jew who at the age of ninety-nine decides that he must circumcise himself,

That is,

even a righteous person

(in the usual manner)

is not connected to the revelation of “And the L-rd appeared to him”

[Therefore, this was a reply to Ad-nei that even in his youth he was righteous,

as our Sages of blessed memory said.]

Botsin mitzin miktap yich• Yeria,

Of course, also from this story itself,

that he cared so much that he cried that G‑d did not appear to him as He appeared to Avraham Avinu]

because a tzaddik at the age of 99 decided that he must circumcise himself.

And we must understand: what is the lesson and instruction from “And Hashem appeared to him” to every Jew,

even one who has not reached the level of tzaddik

(in actuality and openly), and all the more so when he is not a tzaddik at age 99 deciding to circumcise himself.

And this can be explained by first explaining the

Sefer HaSichos - 5752

The superiority of the revelation of.

And the L-rd appeared to him" which was accomplished through the circumcision:

It is known that the revelation of "And the L-rd appeared to him" after and through the mitzvah of circumcision is in a more elevated manner,

And even to the level of infinite elevation,

relative to the revelation of "And the L-rd appeared to Avram" <in Parsha Lech Lecha>)

"Before the circumcision" - and in two:

In the degree of G‑dliness - as stated.

And the L‑rd appeared to him

Revelation of the name Havayah

(which is above the name Elokim/ and a higher level in the name Havayah)

(above the name Havayah mentioned in chapter 34, verse 38,

In the revelation to Avraham -.

"And Hashem appeared to him" - that the most elevated revelation was revealed to him and received by him,

that he became,

"a vessel" for the most elevated revelation that was drawn and penetrated his innermost being

(unlike "until he was circumcised he did not have the strength to stand"")

And this concept is also hinted at in the continuation of the verse.

"And he was sitting etc. at the heat of the day":"

Hot today",

"The Holy One, blessed be He, took the sun out of its sheath” - indicates the greatness and intensity of the revelation of,

the sun of Hashem as it is in itself,

without the shield and sheath of the name Elokim. And despite this,

"He sits” - that the most sublime revelation of,

Hot today",

(,

the Holy One, blessed be He, took out the sun from its sheath")

It was revealed, received, and absorbed in a way of settlement.‿.

And the reason that this matter

(a higher level in G‑dliness that is drawn down, revealed, and penetrates the inner dimension)

is accomplished through the mitzvah of circumcision—because in the mitzvah of circumcision there are these two extremes:

the mitzvah of circumcision is above all the mitzvos of the Torah",

that,

All the mitzvos of the Torah, three covenants were made upon them.

"And upon circumcision, thirteen covenants were made"

And together with this,

it is

(the only mitzvah that)

continues and is revealed and penetrates the physical body itself,

My covenant in your flesh as an everlasting covenant"■?,

That is,

That the connection with the Holy One, blessed be He, which is above reason and knowledge,

which is the matter of the covenant,

is revealed and penetrates in the physical flesh".

And an even greater innovation in the mitzvah of circumcision,

that through it is drawn the holiness

(not only

Ars Z'da,

Ch. Med-Cheshzan

in the physicality of the body,

but)

also in the physicality of the world“ - because,

circumcision is connected with the covenant of the land,

to bequeath it to... by means of this mitzvah"²,

That is,

that the mitzvah of milah (circumcision) gives the power to make from this physical land,

the land of Canaan,

that it will be,

the land of Israel,

a land that desired to do the will of its Owner²,

and until the entire land becomes a dwelling place for Him, may He be blessed.

In a different style - in greater depth:

The two extremes in the mitzvah of milah - a lofty level in G‑dliness,

above all mitzvos of the Torah,

and its drawing down and revelation below,

in the flesh of the body and in the physicality of the world - are dependent and interconnected with each other,

because specifically through the drawing down and revelation to the very lowest is drawn down and revealed a lofty level in G‑dliness.

And the explanation of this - with the well-known•² that the purpose of the entire creation is because the Holy One, blessed be He, desired to have a dwelling place in the lower realms,

That is to say,

Not only does the revelation of G‑dliness extend throughout the entire order of the chain of descent until it extends and is revealed also in the lower realms,

but on the contrary,

that His dwelling place [is] specifically in the lower realms,

because,

the level of G‑dliness that is revealed in the upper worlds is of the category of revelations,

while the revelation of the very Essence itself

(which is above the category of revelations, His Essence and Being, may He be blessed,

He is specifically in the lower realms,

for there a dwelling place is made for Him, may He be blessed,

a dwelling for His Essence,

which is revealed therein in all His Essence."

And in the language of the verse•²,

Behold, the heavens and the heavens of heavens cannot contain You, how much less this house" with a concluding note♦² - sh,

the heavens and the heavens of heavens"

(the upper worlds)

they cannot contain the revelation of the Essence,

but rather,

this house"

the Holy Temple in this physical land,

becomes a dwelling place for His Essence,

and "from there light goes forth to the world"²,

that the entire world becomes a dwelling place for Him, blessed be He.

And as is known■² that the essence and completeness of the revelation of the true existence is in the existence

(the created and the formed and the made,

existence)

the physical specifically,

in which is drawn and revealed the true existence -,

the essence and substance of the Emanator, blessed be He, whose existence is from His own essence.

He alone, with His power and ability, can create existence from absolute nothingness and void, without any other cause or reason preceding this existence.”²²

Based on this, it is understood that the matter of,

And the L-rd appeared to him"

(a lofty level in G‑dliness that is revealed and penetrates his innerness)

that is accomplished through the mitzvah of circumcision - also exists in each and every Jew²²:

Regarding the mitzvah of circumcision it is written•²,

And as for you, My covenant-

Sefer HaSichos - 5752

you shall keep, you and your descendants after you throughout their generations,"

that the elevation of 'My covenant in your flesh for an everlasting covenant' is accomplished for all Jews until the end of all generations,

And to such an extent,

that the existence of Jews is connected with circumcision even before actual circumcision,

as we find in halachah that one who says,

'Konam if I benefit from the circumcised,' said regarding Jewish uncircumcised,

'Even though they are not circumcised, they are considered as if they are circumcised.'³,

And similarly, 'A woman is considered as if she is circumcised.'"

And through this, among all Jews there is the revelation of 'And he knew Hashem'—'the entry of this holy soul.'

Regarding the commandment of circumcision:

The holy soul,

the G‑dly soul,

is a sublime level in G‑dliness — “a veritable portion of G‑d from above”•³,

and the essence, when you grasp a part of it, you grasp all of it•³,

that one grasps the very essence of G‑dliness.

[And to note from the precision of the language “Tofes”,

That 'acquisition' relates to the acquisition through which one becomes the owner of the purchased item,

That is,

That each and every Jew grasps and acquires and becomes, as it were, master over the very essence of G‑d literally."]

And the lofty level of 'an actual part of G‑d above' - is clothed and enters

(inwardly)

in the physical body

("which in its materiality resembles the bodies of the nations of the world"■•)

each and every one of Israel,

and that the essence of vitality of the physical body is from the G‑dly soul\"

of their heart,

the physical body of each and every one

of Israel is a "holy body"³•,

and is called "man"

("you are called man"/" after the likeness of the supernal").

And this matter

(the revelation of 'And Hashem appeared to him' in the entry of this holy soul.

in the commandment of circumcision)

is expressed in actuality in all details of matters in a person's life, even in his smallness - and examples of this:

First of all - recognition of God,

"That the light is in revelation, and therefore even infants know that there is a present G‑d, etc.,"

And beyond this,

That among small children there is a greater elevation,

as is understood from the well-known statement of a great one in Israel, "I pray to know this child,"

since he is not connected to understanding and comprehension of the matters of the sefirot

(in terms of revelations)

then his prayer is to His Essence and Self, may He be blessed, actually.

And moreover, and primarily — not only regarding spiritual matters,

prayer to the Holy One, blessed be He,

but also in physical matters,

like eating and drinking,

as emphasized also regarding young children who are educated in Birkat HaMazon••

(the blessing whose obligation is from