English translation — ש״פ וירא, ח״י מר־חשזן

the Torah")

in a way that they understand with their intellect and become accustomed to bless and thank the Holy One, blessed be He, for the physical food,

as emphasized in the story of the Gemara" about Abaye and Rava who sat in their childhood before Rabbah,

and asked them, "To whom do you bless?

(Grace after Meals)

"Say to the Merciful One

(and ask Him)

and where does the Merciful One dwell?"

Rava pointed to the ceiling.

Abaye went outside and pointed toward heaven.

(And at the conclusion of the matter: "This is what people say: Gourd, gourd, from its stem it is known.")

And beyond this - not only regarding food that sustains their bodies and becomes blood and flesh like their own,

but also regarding the physical objects in the house,

as emphasized in the commandment of mezuzah

[that its endearment is evident among every single Jew even in their childhood,

as we see tangibly among Jewish children that their nature draws them to kiss the mezuzah,

and they lift their bodies upward to kiss the mezuzah,

and many times during the day,

And particularly at the beginning of the day,

at the time of their rising from sleep,

And at the end of the day,

before sleep]

that through its affixing at the entrance of the house and at the entrance of every single room in the house,

it is evident that all the objects in the room,

the entire room and the whole house belong to "Havayah Echad"

And similarly with regard to holy books and a charity box in the house

[As discussed many times that it is most fitting and proper that each boy and girl have in their room holy books

(a Chumash, Siddur, etc.)

and a charity box that belong to them]

by which the entire house becomes a house of Torah, prayer, and charity,

similar and analogous to the Holy Temple,

as it is written ("And they shall make for Me" — the continuation is not provided)

And they shall make Me a sanctuary and I will dwell in their midst",

It does not say 'in it' but rather 'in them',

within each one—man and woman",

in his innermost soul,

and in his private home.

And from the home it extends also to his portion in the world and to the entire world—as emphasized by the fact that the mezuzah is at the entrance of the home and in the handbreadth adjacent to the outside•⁵,

to indicate that its effect is also outside,

and especially by virtue of the fact that a person goes out from the home to the outside

(as it is written: "Hashem will guard your going and coming")

When he is imbued with the content of the mezuzah,

"Whenever he enters and exits, he will encounter the unity of the Name, the name of the Holy One, blessed be He, and remember His love.

And know that nothing stands forever and ever except knowledge of the Rock of the world",

And instills this in his service in his portion of the world to make it into "Eretz Yisrael",

the well-known saying: "Make here

(in the Diaspora)"

Land of Israel",

And until the entire world becomes in the aspect of "Land of Israel",

That in the entire land, its connection to Israel and Torah is openly evident

("Israel" acronym "yesh" sixty myriad letters of Torah"")

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

Based on this, we can explain the content of the story regarding the crying of the Admor: why did G-d appear to Abraham our father and to us He does not appear,

And the response of the Tzemach Tzedek: when a righteous Jew,

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

it is fitting that G‑d appear to him — that the dispute is not regarding the actuality of “And G‑d appeared to him”

(the revelation from Above)

but regarding the seeing in practice and openly

(by the recipient)

Sefer HaSichos - 5752

The reality of,

“And G-d appeared to him”

(The revelation of the Shechinah and its indwelling”)

Exists in every Jew - through the milah,

Then the holy soul enters into him".

A part of G-d from above truly",

And thereby he attains recognition of G-dliness,

which is drawn and penetrates also into his material matters and his portion in the world,

as mentioned at length; and the novelty in Avraham - that the reality of "And Hashem appeared to him" was for him in a manner of vision,

that he saw actively and openly the manifestation of the Shechinah to him and its indwelling within him.

And the cry of Adonenu,

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

Its explanation,

that to us He does not appear as He appeared to Avraham Avinu,

in a manner that we too see the revelation of,

And G‑d appeared to him."

And based on this, the precision of the language will be sweetened.

Why did G‑d appear to our father Abraham, but to us He does not appear?" — for although he surely knew and understood the greatness of the level of our father Abraham relative to him,

Nevertheless,

his claim and demand

(even to the point of tears)

was that since Abraham is the father of every single Jew,"

all his matters and levels are drawn down

(Including also the advantage that comes through this, that at the age of ninety-nine years he decided that he needed to circumcise himself)

To each one of his descendants after him, until the end of all generations,

That regardless of his standing and situation, he inherits everything,

Therefore,

In the same way that G‑d appeared to Avraham Avinu, He must appear also to us,

That is,

That we too will see the revelation of "And G‑d appeared to him."

And to this the Tzemach Tzedek answered him,

That in order to see the revelation of “Hashem appeared to him” in actuality

And openly,

one must be worthy of this through actual service,

as with Avraham,

that because of the greatness of his service

(that when he was ninety-nine years old he decided that he needed to circumcise himself)

he was worthy that Hashem reveal Himself to him,

and therefore he saw openly that “Hashem appeared to him.”

Based on this, the lesson and instruction from "And Hashem appeared to him" in the service of every single Jew is also understood:

When a Jew learns and reads in the Torah.

"And Hashem appeared to him,"

must know that the intention is

(also and primarily)

to him

(for it is not said,

And He appeared to Abraham",

But,

"And He appeared to him"/ being the son of Abraham our father,

who entered into the covenant of Abraham our father.

Like Abraham our father who,

"And the L‑rd appeared to him" because of the circumcision.

And this knowledge arouses in him a desire to see the revelation of "And the L‑rd appeared to him" - as we learn from our master and teacher, that even a small child should yearn to see the revelation of,

"And the L‑rd appeared to him",

To the point of tears!

And since he longs to see the revelation of "And Hashem appeared to him,"

Surely he will do everything dependent on him to be worthy of this - through his service in the matter of circumcision:

Regarding his physical body -,

"My covenant in your flesh for an eternal covenant" - that the existence of the body,

all 248 organs and 365 sinews,

permeated with holiness and G‑dliness in a manner of.

an eternal covenant; and regarding his portion in the world - the inheritance of the land through circumcision - that each and every action in his portion in the world is permeated with making Eretz Yisrael from all the details of the matters in his portion in the world.

Shabbos Parshas Vayera,

18 Mar-Cheshvan

And through this service, a vessel is made fit for the revelation of "And Hashem appeared to him",

both in regard to the ■ revelation itself,

and in regard to the revelation in his portion of the world and in the entire world,

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

And this matter is emphasized more in the fixed reading of Parshas Vayera on 18 Mar-Cheshvan:

Chai

(from the word chayus — vitality)

— indicates the true vitality of every single Jew,

the vitality of the soul,

"an actual part of G-d from above,"

as it is drawn down and comes to enliven the physical body.

And Chai MarCheshvan — indicates the drawing down and revelation of the vitality

(the vitality of the soul that is clothed in the body)

also in weekday matters, which they occupy themselves with starting from the month of MarCheshvan!

(the first month of the year after the month of Tishrei, which is "abundant in festivals") in order to draw down and instill holiness and G-dliness even in weekday matters,

the thirty-nine categories of work,

so that it will be apparent that their engagement in them is in order to make the entire world a dwelling place for Him, blessed be He,

similar to the Mishkan and the Beis HaMikdash, which were made through the thirty-nine categories of work.

And based on this, the connection and relationship between the parshah of Vayeira and the 18th of MarCheshvan is understood — that the revelation of "And Hashem appeared to him"

(through the bris milah)

is drawn down and penetrates and is revealed in the vitality of the soul that is clothed in the body.

(Chai/ And also in engagement with his weekday work

(MarCheshvan/ that there should be noticeable in them a revelation of G‑dliness.

And following this,

(within three days)

They come to the 20th of MarCheshvan - The letters Chaf (20) are the initials of Kesser,"

And twenty

(the number of Chaf)

in Gematria Kesser - that 'Kesser' is the highest level in

G‑dliness,

above all the sefiros,

And this level is drawn down and revealed and penetrates in the weekday matters of the month of MarCheshvan!!.

And deeper still — that the drawing down and revelation of “And Hashem appeared to him” in the weekday matters of the month of MarCheshvan is connected with the revelation of the Essence that is above

(as above, s”h/ that this is the matter of the keter

(kef)

• * •

And one should add in all this in connection and relation to the true and complete redemption through our righteous Moshiach:

Among the main matters of the promises of the redemption - 'Your Teacher will no longer be hidden, and your eyes will see your Teacher.'

That this is the matter of 'And Hashem appeared to him' in complete perfection.

And beyond this:

And the glory of Hashem will be revealed, and all flesh will see, etc.

(Not only,

the eyes of flesh,

but the "flesh" itself,

And "all flesh*/ shall see" the revelation of G‑dliness in the entire creation — this is the content of the matter of 18 MarCheshvan,

that in all worldly matters

(the mundane affairs of the month of MarCheshvan)

the vitality will be recognized

(Chai [18/living])

the true [vitality] of G‑dliness.

And it also applies to 20 MarCheshvan,

The aspect of Keter,

which is connected to the matter of Malchus – that in the future, G‑d’s kingship will be revealed

(Bav)

in the entire world

(MarCheshvan/ as written,

Hashem will reign forever and ever"

in the future that all the sovereignty of life.

Sefer HaSichos - 5752

And according to what was said to the poor

(Sichas> that the reality of,

"Vayera eilav Hashem" exists constantly by every single Jew,

And we only need to cause that this reality should be in revelation - it can be said that it is also regarding the completion of "Vayera eilav Hashem" in the true and complete redemption through our righteous Moshiach:

It is known that in every single Jew there is a spark from the soul of Moshiach,

the aspect of yechidah,

which is a spark from the aspect of the general yechidah which is the soul of Moshiach,

Therefore, each and every Jew is called by the name "Kochavi",

the name of Moshiach,

about whom it is said, "A star shall go forth from Yaakov."

And this is most emphasized regarding the young children of Israel — as the Sages said, "the young children of the study hall are called 'Meshichi'."

And it can be said,

that the singular life-force,

the spark of Moshiach,

is more revealed in young children,

since the inner powers are not so revealed

(and Laban also their knowledge of G‑d is in His essence,

as above, sec. 7)

And this matter is actualized and revealed by means of each and every Jew fulfilling his mission from the Holy One, blessed be He — as also hinted at in the word "shliach" (emissary) with the addition of a yud,

which alludes to the ten categories of the soul through which the work of the mission is carried out,

in gematria "Moshiach" — to reveal the spark of Moshiach within him,

as the yechidah life-force,

that it be revealed and penetrate into his physical body and his physical affairs in his portion of the world,

and until, through the combination of all the sparks of Mashiach that are in all of Israel,

the general Mashiach is revealed and comes,

our righteous Mashiach,

that then there will be a revelation of G‑dliness in Israel

("And appeared to him

G‑d")

and in the world

(18 Marcheshvan)

To the utmost perfection.

And in this matter is the main lesson and instruction from Parshas Vayeira - that every single Jew must yearn greatly for the revelation of "And G-d appeared to him" in the true and complete redemption,

And to do everything dependent on him to be worthy of it,

Through this, that each and every one of his actions is done in a manner appropriate to the standing and situation of the true and complete redemption.

And in this there is an additional special elevation in the latter generations - that the special segulah of 20 Marcheshvan was revealed

(Which is blessed from Shabbos Parshas Vayeira, 18 Marcheshvan)

On the birthday of our master, our teacher, the Rebbe on this day

(In the year 5752^ in which "his mazal prevails":

The main activities of our master, our teacher, the Rebbe - as were already seen in his childhood,

As our Sages said, "Gourds are known from their stems,"

And how much more so after he grew and until he was appointed as Nasi in Israel" - the special effort in the matter of "And Hashem appeared to him"

(Not only regarding himself,

but also)

regarding each and every one of Israel,

As emphasized in his sicha on the founding of Tomchei Temimim Yeshiva,