English translation — ש״פ וירא, ודי מד־וזשון

A yeshiva where they study "the revealed Torah and the perfect Torah of Chassidus",

And in a manner that the study of the Torah of Chassidus is "with in-depth analysis to understand and explain it properly, like the study of the revealed topics in the Torah",

That "Chassidus should be understood like one understands matters of Nigleh" — through this is achieved

(a semblance and example of)

the matter of "And the glory of the L-rd appeared unto",

that the matters of G‑dliness explained in the Torah of Chassidus"

("Know the G‑d of your father-•")

They come with the sight of the eyes of the intellect.

And further, and it is the main point - make the preparation for the true and complete redemption through our righteous Mashiach,

that then there will be the study of the inner dimensions of the Torah

(knowledge of G-dliness)

in ultimate perfection,

as it is written, "He will kiss me with the kisses of His mouth,"

"that the speech will be with us mouth to mouth•¹,

because "a new Torah will go out from Me"²,

"From Me• actually,

"and its study will be in a manner that 'they will no longer teach a man his fellow etc., for they will all know Me'"

"and beyond that,

"in a manner of vision,

""And the L‑rd appeared to him""

""And your eyes will see your teacher""

"with physical vision."

"And this matter is also emphasized in the action of our Rebbe in founding the Tomchei Tmimim yeshiva - as explained in his well-known sicha on the topic of 'All who go out to the war of the house of David,'"

That the students of Tomchei Temimim are "soldiers of the House of David" who go out to the war of the House of David against those "who have insulted the footsteps of Your anointed one",

And in the language of the Rambam in the Laws of Kings and Wars and the Messianic King":,

will fight the wars of G‑d³" until "victory",

as hinted also in the continuation of the verses of "who have insulted the footsteps of Your anointed one" - "Blessed is the L‑rd forever, amen and amen•⁴,

that "amen"

(and so it is, twice "amen")

indicates victory in war⁵,

that through this the coming and revelation of David, the Messianic King, is actually realized.

And with extra emphasis in our generation - the third generation of our master, our teacher, and our Rebbe, and his students, the soldiers of the House of David,

In which the work of the soldiers of the House of David to bring the actual redemption through David, King Moshiach, is concluded and completed,

And as stated by his holy honor, our master, father-in-law, the Rebbe, president of our generation, in his lifetime in this world, that all the work has already been concluded and completed,

And they stand ready to receive David, King Moshiach,

And certainly after the continuation of the work of the soldiers of the House of David in spreading the wellsprings outward for forty years,

In a manner that 'G-d has given you a heart to know and eyes to see and ears to hear'.""·

And in our generation, we are already in the year

Sefer HaSichos - 5752

The tzadik - after the conclusion of the year 89,

connected with Psalm 89,

whose conclusion and seal,

"wherewith they have reproached the footsteps of Thine anointed,"

Blessed be the Lord forever, amen and amen,

the end of the victory and war of the House of David,

And from the beginning, the period belonging to Psalm Tzaddik,

whose conclusion and seal,

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

which refers to the Holy Temple that will be built in the future¹•*,

"The sanctuary, O L-rd, which Your hands have established"-"■.

And in the year of Tzaddik, we are already in the year 5752,

It will be a year of wonders in all: "Wonders" - refers to the wonders of the future Redemption,

as it is said<,

As in the days of your exodus from the land of Egypt, I will show him wonders"

And one can say that it refers also to the "new Torah" of the future to come

(the inner dimension of the Torah,

which is called,

Cheich,

an acronym for "Chochmah Nisterah",

And it can be said that its meaning is also,

wondrous wisdom")

that it will be in a manner of,

wonders"

(,

wonders of Your Torah""■)

Regarding the study of Torah in the world of Chava; and "wonders in every"⁵•*,

"in every, from all, all",

as it is written regarding the Patriarchs that "Hashem gave them a taste in this world of the World to Come""׳,

This is the perfection of the future to come.

And in the year 5752, we are already in the Shabbat of Parshat Vayeira,

in which the connection to the true and complete redemption is emphasized, wherein there will be the perfection of the revelation of 'And Hashem appeared to him' for each and every one of Israel,

and its establishment on the eighteenth of MarCheshvan,

indicates the drawing down and revelation of the vitality

(Chai [18])

the Divine in all worldly matters that are dealt with in the month of MarCheshvan,

whose perfection after the victory of-

"Who have taunted the footsteps of Your anointed. Blessed is the LORD forever, amen and amen."

(At the conclusion and seal of the daily study of Tehillim on the 18th of the month)

; and within 3 days of the 20th of Marcheshvan"*,

in the aspect of the Crown,

which indicates the revelation of G‑d’s sovereignty in the entire world in the future to come

(As above, sec. 11)

And one should add,

Since the month of Marcheshvan is the first month of work in the world to make for Him, blessed be He, a dwelling place in the lower realms,

it includes also the months that follow it,

and consequently,

the Keter of Marcheshvan,

the Keter of Marcheshvan,

includes also the Keter of the months that follow it: the Keter of the month of Kislev,

which concludes during Chanukah,

the inauguration of the altar and the Temple״■,

And the oil,

which is also connected with the inner dimension of the Torah,

oil of the Torah"⁶,

which was revealed in the teachings of Chassidut in the month of Kislev•■׳; the crown of the month of Tevet•■■ - "the month

Parshas Vayeira,

and it is bitter-sweet

that the body enjoys from the body"²"

which hints at the pleasure and the body above,

There is the true [one],

From the body below,

There is the created one": and the crown and the month of Shevat*"

That the tenth of it [is] the day of the hillula of my master, my father-in-law, my teacher and my rebbe,

"that all^2,, his deeds and his Torah and his service which he served all the days of his life.

Is revealed and shines.

And He performs salvations in the midst of the earth"■; and similarly the crown and the senses thereafter until the end of the year of the tzaddik" in "the work of our hands, establish it,"

the building of the Third Beis HaMikdash by the King Moshiach,

king from the house of David■״

(that,

merited the crown of kingship.

to him and to his sons.

forever")

who builds the Temple"•^2, - immediately and actually,

on the 18th of Marcheshvan

(before the 20th of Marcheshvan/ since already fulfilled מ״ש*^2,.

And they shall seek the L-rd their G-d and David their king"

(as we said in the Kiddush Levana of the month of Marcheshvan^22,

and with addition.

Amen"^22,,

indicating actual existence*^2,)

And furthermore, and this is the main point:

that the Rambam, that

the conclusion and completion of his book of laws is in the laws of King Mashiach.

In addition to what was explained above

(Section 11)

that the existence of Mashiach exists in the spark of Mashiach

(in the aspect of yechidah)

that in each and every one of Israel,

the existence of Mashiach in its simple sense also exists

(the general yechidah)

- as known that "in every generation, one is born from the seed of Yehudah who is worthy to be Mashiach for Israel"^22,,

He who is worthy by his righteousness to be the redeemer,

And when the time comes, Hashem will reveal Himself to him and send him, etc."^22,,

And were it not for undesirable matters intervening, preventing and delaying, etc.,

He would have been revealed and come in actual fact.

And based on the announcement of my revered father-in-law, the Rebbe, the Nasi of our generation,

the Mashiach^2, of our generation,

that all matters of the service have already been completed and finished, and we stand ready to greet our righteous Mashiach,

behold,

In our days

(as above, sec. 13)

all obstacles and delays have been nullified etc.,

and since this is so,

there is

(not only the reality of Moshiach,

but)

also the revelation of Moshiach,

And now we only need to greet our righteous Mashiach in actual reality!

And in the style of the weekly portion - that we only need to receive the revelation of "And Hashem appeared to him",

both regarding Bnei Yisrael

(to him/ and also regarding the entire world

(Chai MarCheshvan/ in actual reality,

in the physical world of Asiyah,

as it is written.

And let all who act know that You have made him",

That in every thing in the world it will be evident that 'You formed it',

And until that,

In the future to come, a fig tree will cry out etc.' •^2,,

And also in the inanimate,

A stone from the wall will cry out'^2,,

and all the more so

Sefer HaSichos - 5752

Regarding Bnei Yisrael who proclaim and cry out, "Behold, this is our G-d!"

And since this is so,

it is understood,

that all matters and all actions are permeated with matters of Mashiach and Redemption,

including even in his eating and drinking,

that he yearns for the feast of the Leviathan, the wild ox, and the preserved wine,

to the extent that even after the meal, he remains hungry for the feast of the Leviathan, the wild ox, and the preserved wine,

and consequently,

He argues before the Holy One, blessed be He, that he cannot fulfill the mitzvah of "You shall eat and be satisfied and bless" in truth until the Holy One, blessed be He, seats us at His table for the feast of the future to come,

And immediately the Holy One, blessed be He, fulfills his request — at the feast of the holy Shabbat day.

(And in particular the third meal, which is connected with the third redemption and the third Holy Temple.)

Parshat Vayeira,

Approximately

The teaching of our Sages, may their memory be blessed: "What is that which is written

(In Parshat Vayeira)

And the lad grew and was weaned,

In the future, HaShem will make a feast for the tzaddikim on the day that He bestows His kindness to the seed of Yitzchak,

after they eat and drink.

He says to him

(HaShem)

to David, "Take

(the cup of blessing)

and recite the blessing,"

He says to them: 'I will bless, and it is fitting for me to bless,'

as it is stated: 'I will raise the cup of salvations and call upon the name of the Lord.'

And the main point — that all this will be revealed and actualized in practice,

"pointing with his finger and saying, 'This is,'

"Here is

(the King Moshiach)

comes,'

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

"Awake and sing, you who dwell in dust"^ and "Behold, this is our God; this is Hashem, we have waited for Him, we will rejoice and be glad in His salvation"

The joy of the true and complete redemption in a revealed and actual manner, for which we then recite the blessing: "Who has granted us life, sustained us, and enabled us to reach this time."

Sefer HaSichos - 5752

From the talks of Shabbat Parshat Chayei Sarah,

25 MarCheshvan,

Mibeit HaChayim B'Silo,

5752 - Opening of the International Conference of Shluchim -

Standing at the beginning and opening of the International Conference of Shluchim - of the shluchim shiy" of the esteemed our master, teacher, and Rebbe, the Nasi of our generation,

throughout the expanses of the world,

in the four corners of the earth - one must first remind them all of the foundation and set forth the mission of the shluchim in our generation and in general,

and especially - the innovation in the work of shlichus that has been added especially in recent times: to greet Moshiach Tzidkeinu with the true and complete redemption.

As discussed many times,

that in addition to the common point in the entirety of the work of shlichus of Jews in general as shluchim of the Almighty,

which is,

I was created to serve my Maker*¹,

And in particular, from the emissaries of our Nasi — a common point that is equal in all times — from time to time a novelty comes in the shlichus,

a special shlichus,

that it encompasses and is the,

sha'ar"< through which all matters of shlichus are •oleh": and likewise in general — a general and essential novelty that is not merely a detail

(or a general principle)

in the shlichus,

but rather a fundamental and most general matter,

until the most general matter in Judaism — preparation for the coming of Moshiach Tzidkeinu — that encompasses all the points and details of the holy work of shlichus.

As has been discussed many times

(And especially in the last months and weeks)

: According to the announcement from Chidli that it is already,

"All the deadlines have passed",

And the announcement of His Holy Highness, my father-in-law, the Rebbe, leader of our generation,

That we have already also repented,

Until that we have already completed all matters of divine service

(Even,

To fasten the buttons / and one stands ready to greet Moshiach Tzidkeinu - now is the service and mission: to be actually ready to receive Moshiach Tzidkeinu in actual reality!

From this it is understood,

that in this lies the purpose of today's world conference of emissaries: to gather together and come up with good resolutions with the intention to actually fulfill them,

as to how to carry out the special mission of the present time: greeting Moshiach Tzidkeinu.

The explanation of the connection of the work of the mission

(of the emissaries who have gathered together in this world conference of emissaries)

with Moshiach Tzidkeinu - will be understood by clarifying the connection of Moshiach Himself with the concept and nature of the mission in general:

On the verse•,

Send, please, by the hand of the one You will send•

(which Moshe said to the Almighty when the Almighty

Sefer HaSichos - 5752

sent him to take the Jews out of Egypt)

Chazal say":.

Amar

(Moshe)

Before Him, Master of the Universe, please lift up in the hand of a spade - in the hand of Moshiach who is destined to reveal".

And based on this, it can be said,

Then Moshiach has in himself the status of a shliach according to Torah.

Moshiach is the shliach

("Send.

You shall send.")

of Hashem to redeem Jews?

The simple reason why Moshe asked this,

is,

as Rashi explains on the verse: "By the hand of another whom You will send, since I will not be the one to bring them into the Land and be their redeemer in the future,

"there are many messengers": Since, without this, G-d will not send Moshe 'to bring them into the Land and be their redeemer in the future,'

but He will send another messenger

(Moshiach/ so He should send Moshiach to redeem the Jews also from Egypt.

But we need to understand: Moshe certainly understood this - and especially since he was the perfection of wisdom of holiness.

(and "Moshe received the Torah from Sinai")

So the Almighty Himself knew that He would send Moshiach

(and not Moshe)

to redeem the Jewish people in the future,

And nevertheless, He chose Moshe as the agent to redeem the Jews from Egypt; so what did he ask, "send now by the hand You will send"?!

And on the other hand: since Moshe

(wisdom of holiness)

asked and proposed thus,

it is understood that this is so according to the wisdom of holiness in its ultimate perfection; so why was his request not accepted?

And one could say,

So it follows: since this is a request and proposal from Moshe Rabbeinu

(and brought down in the true Torah and the eternal Torah•■/ this was indeed fulfilled in actuality - that the same messenger that the Almighty sent to redeem the Jews from Egypt

(Moshe)

He will send to redeem the Jews in the future - as it is written in the Midrash•■,

that Moshe "is the first redeemer

(in the redemption from Egypt)

is the final redeemer"

(in the future redemption)

And this was the intention of Moses with the request "Send now through whom You will send"

(Even though he knew that the Almighty knows that he will later send Moshiach)

- to connect the "First Redeemer" with the "Final Redeemer",

that also the first redemption

(from Egypt)

should be connected with "through whom You will send*"

(Moshiach/ And also the final redemption should be connected with Moshe

("First Redeemer"/

That is,

that■׳ even though Moshe and Moshiach are two separate people

(And Moshe is from the tribe of Levi and Moshiach is from the tribe of Yehuda

(House of David)

and signify two separate matters,

They become connected and unified,

as follows

(Section 9)