English translation — ש״ס היי שרה, כ״ה סר־חשזן, מבה״ח כסלו

And consequently, this also relates to his son and to the matter of Avraham himself - being the head of the entire Jewish people

(the first Jew)

And therefore he invested in him all his strength (ko'ach)1 - "all that he had".

If it had spoken about Avraham as he is merely a private father of Yitzchak,

Then he would not need to give over

(as a gift)

"all that he had" because of his son's wedding: only a part

(even the majority)

He gives him over and a part remains for Avraham, etc.: But since this marriage is a completely general matter that encompasses the entire Jewish people - which is the entire essence and being of Avraham

(that is, the head of the entire Jewish people,

דער ערשטער איד)

- האט ניט קיין ארט או עם זאל בלייבן א חלק

(אפילו א פרט הכי קטן)

פון אברהם וואם איו דעדפון אפגעטיילט ח״ו,

דעריבער - נתן לו,

כל אשר לו\

ער האם ויר אינגאנצן מיט.

בל אשר לו\" אפגעגעבן

(and to invest)

in this¹.

Furthermore, his marriage comes specifically in the power of Abraham

(Abraham begot Isaac and circumcised Isaac,

and then the actual match was made through the agency of Eliezer by Abraham)

Therefore, he had to invest in this "all that he had."

And accordingly, it may be sweetened to say,

Thus Eliezer was not in the category of a matchmaker (shadchan)

(a reality by itself)

but in the category of an agent (shaliach) – like [the one] who sent him

(Avraham)

: just as the giving of "all that he has" must be without any detail excluded from it,

thus it is also understood regarding Eliezer

(and especially since he was also a part of "all that he has")

So all his existence

(or ■ and he goes from the shidduch according to his opinion)

And the wine like him of the parable,

and there is no place in this for another existence

(like a matchmaker,

who is an existence in himself and not the existence of the sender)

The explanation of this as the inner dimension of the matters:

In Likkutei Torah at its end

(Parshas Berechah")

the Alter Rebbe explains,

that the marriage of Yitzchak and Rivkah is a general principle in Torah and in the entire order of the chain of evolution,

which reflects a9 the general aspect of the service of man - the union of Ma''h

(Yitzchak)

and Ba''n

(Rivka/ D.

The unity of the soul

and body

(B"N)

of every Jew.

04 Vav

Sefer HaSichos - 5752

Until - the completion of the unity and marriage between Jews

(those souls in bodies)

with the Almighty,

Yisrael and Kudesha Berich Hu are all one",

as it will be in the true and complete redemption

(after the beginning of this,

the betrothal,

came the giving of the Torah")

And if the entirety of man's service in fulfilling the Torah and mitzvos in this physical world consists of this - the unity of MaH and BaN: the novelty of the giving of the Torah consists in this,

that then the decree was nullified which had separated between "upper ones" and "lower ones""

(spirituality and physicality,

MaH and BaN)

and then was given the power to connect and unify physicality with spirituality,

So that the physical body" and a physical thing should become holy,

"until an object of holiness."

And the completeness of this unity

(from MaH and BaN^ at the ultimate perfection and revelation,

will be in the true and complete redemption

[And on the contrary: then will be "a female surrounds a male",

as in the following clause 10]

And with this, he explains in Likkutei Torah why the Torah elaborates regarding the mission of Eliezer

(until that "the section of Eliezer is doubled in the Torah" / because "this was the matter of the mission of Eliezer to clarify and draw down

this unification" of Yitzchak and Rivkah

(Mah and Ban^ this brought "to draw down the aspect of the actual unification, which is the aspect of his marriage and innerness"¹.

And simply: Rivkah was found in Padan Aram

(in the diaspora)

among Besuel the Aramean and Lavan the Aramean

(like a rose among the thorns")

in the aspect of BaN.

And the mission of Eliezer consisted in this,

that he take her out from there and bring her to be a wife for Yitzchak

(“a perfect offering”)

in the aspect of MaH,

in a manner that “they shall be one flesh”

(Mah and Ban)

They should build a house in Israel in this physical world,

with the purpose - to produce "offspring" literally

(and also "the offspring of the righteous are good deeds"/ from which all Jews descend until the end of all generations.

And accordingly it is understood,

that the mission of Eliezer

(the first mission written in the Torah)

gave the power to accomplish the service of unification of MaH and BaN in the service of G‑d,

beginning from the Giving of the Torah,

and from it — it is drawn out in all times and in all places,

until — the perfection in this in the true and complete Redemption.

And it may be said,

that the general mission of Eliezer is also hinted at in that which he said, 'I am Avraham's servant': It is known that from Avraham came

Parshas Chayei Sarah,

28 MarCheshvan,

From the 20th of Kislev

Began the preparation for the giving of the Torah.

And this is the hint in "I am the servant of Avraham"³ - that being "I am the servant of Avraham",

Eliezer had the ability to bring about the unification of MaH and BaN

(the marriage of Yitzchak and Rivka)

Also and mainly as preparation for "You shall worship G-d on this mountain" and the revelation of "Anochi

(Hashem Elokeinu)

""⁴ in truth.

One needs, however, after explanation⁷¹: according to this,

(that the lengthiness in the Torah is because the marriage of Yitzchak and Rivkah signifies the general principle of the union of MaH and BaN)

the main lengthiness should have been about the essence of the match of Yitzchak and Rivkah

(what Eliezer accomplished, / and not about Eliezer's mission and his action as preparation for the union

(MaH and BaN)

; why is the Torah so lengthy about the mission itself — how Avraham made him swear and instructed all details where he should go,

and how Eliezer fulfilled his mission in practice?

From this itself it is understood,

that the mission of Eliezer pertains to the very essence of the unity of MaH and BaN which he revealed.

And one of the explanations in this - and based on this one will understand the reason

(inner)

why Eliezer was specifically a messenger

(and not a matchmaker)

- because in order to reveal the avodah and hamshacha of the unity of MaH and BaN,

it must also be in the person who does this,

that he should be an independent existence

(B”N/ and this existence should

be nullified and unified with the sender

What then is the essence of a shliach specifically⁷¹:

A shliach consists of two opposite matters:

He must be a separate entity from the sender,

an independent intellect.⁷

He must be nullified to the sender,

recognize that he is his agent,

and not deviate from the will and knowledge of the sender.

If he deviates from the sender's knowledge, he ceases to be an agent.⁷⁴

Until he knows that he will fulfill his mission with the power that the sender appointed him as an agent,

And a person's agent is like himself,

until [he is] literally like him.

What this is the content of Yichud Mah and Ban: the soul

of a Jew is openly unified with the Almighty -.

The soul You have given me is pure”⁷⁷,

until that she is a.

part of G-d above”⁷.

The mission of a Jew - through which the Almighty sent down His soul into a physical body in a material world

(BaN)

"You created it, You formed it, and You breathed it"⁷ - is,

so that he should accomplish the unity of MaH and BaN,

of his soul with his physical body,

so that even as the soul resides in the body,

what in itself and openly is a reality and a separate entity

(The first aspect in a shliach/ should

Sefer HaSichos - 5752

In him shines the light of the soul, and the body should be nullified to the soul

(They make their soul primary and their body secondary”X until the body and soul become unified,

Through the service of fulfilling the Torah and mitzvos,

Which are specifically in physical matters,

To bring down and reveal the light of holiness into the physicality of the world,

So that in every matter that a Jew does, the unification of his soul and body should be heard.

Mah and Ban

With the Supreme,

"A person's agent

(the Supreme¹²)

is like him",

until "exactly like him"

(the second aspect of an agent)

And therefore, Eliezer was specifically in the category of a messenger to perform the marriage of Yitzchak and Rivkah,

Because in a messenger there is the completeness of the union of Mah and Ban,

So that his existence becomes like that of the sender

(in contrast to a matchmaker)

And based on this, it is also understood why Avraham gave.

all that was his" for fulfilling this mission

(the marriage of Yitzchak and Rivkah)

- Because the unification of MaH and BaN - whose perfection will be in the true and complete redemption - removes all matters from the entire order of the chain of descent and all the commandments etc.,

So that there is no other besides Him.

Therefore Abraham previously gave away "all that he had",

and especially since the power to effect the unification of MaH and BaN

(as it was revealed at the Giving of the Torah^ came from Abraham.

Based on this, one can say an explanation on a wondrous thing: The explanation in Chassidus

(in the fundamental books of the Oral Torah of Chassidus - Torah Ohr and Likkutei Torah)

In the portion of

Eliezer and the marriage of Yitzchak and Rivkah does not come in its place in Torah Ohr on parshas Chayei Sarah,

but specifically in Likkutei Torah and at its end,

In parshas BeRabah

[End of the discourses on the five books of the Torah.

And then come the discourses on Shir HaShirim - as a topic separate from the five books of the Torah)

And one could say,

that in this is also hinted that the mission of Eliezer to arrange the marriage of Yitzchak and Rivkah - the unification of Nukvah and B’in,

And his completeness in the Redemption - is the completeness and purpose of all aspects of divine service,

Therefore it is explained at the end and conclusion and completeness of

(תו״א סלקו״ת; and afterwards one comes to the discourses of Song of Songs - whose content is the completeness of marriage and unity of Jews

(also with souls in bodies)

with the Supreme One,

the completeness of the unification of מ״ה and ב״ן,

as it will be in the true and complete Redemption.

And to add,

Thus, at the beginning of the book Likkutei Torah, on Parshat Vayikra

[From there begin the discourses in Likkutei Torah on the order of the parshiyot of a complete book,

the book of Vayikra.

But before this, there are discourses on only two parshiyot in the book of Shemot: Beshalach and Pekudei.]

-The concept of the mission above is explained,

that every Jew is an agent of the Supernal Man like Himself,

that the Supreme One sent his soul down into a body in order to fulfill its mission in the world.

And it may be said,

So that which stands at the beginning of Likkutei Torah,

alludes to the fact that this is the beginning of man's service - the knowledge that he is an agent of man

There.

Parshat Chayei Sarah,

25 Marcheshvan,

of the 28th of Kislev

the Supernal; and at the conclusion of Likkutei Torah - the completeness of the service is explained: the unification of Mah and Ban,

As preparation for the marriage, may it take place soon.

Based on this, one will understand the matter of Moshiach as a shliach

(

(Sh'lach na b'yad)

tishlach")

Moshiach is the shliach,

Through which one conducts oneself through the completeness of the matter of the mission - the unification of Mah and Ban.

[Which began with the mission of Eliezer in the marriage of Isaac and Rebecca]

- The mission of the Most High to bring the true and complete redemption,

and with which will be the perfection of the union of soul and body,

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

And also in the world - the perfection of the revelation of G-dliness in this physical world,

So that the entire world becomes a dwelling place for Him, blessed be He, in the lower realms.

Based on this, it is understood why Mashiach himself has in him

(air)

The definition of a shliach which consists of a connection and unification of two matters

(unification of Mah and Ban)

: A reality of its own, as it were, of a soul in a body,

a flesh and blood

[As the ruling of the Rambam¹³ that Mashiach is a,

king from the house of David who delves into Torah and engages in mitzvos like David his father, etc."

and,

He will wage the war of G-d, which indicates that he is in a world where there are opponents, and therefore he must wage war - and he will conquer²? And together with that - his agent is like him

(the Supernal)

exactly like him,

And why? In order to accomplish the unity of the soul.

Customary among Jews

(through,

He will compel all of Israel to walk in it and to strengthen its breach? And unity of spirituality and physicality in the world,

Both matters must exist within himself and how they become unified.

Based on this, we will understand the content of Moshe's request,

"Send, please, by the hand You will send": With this request and proposal, Moshe wanted to create - and actually created - the connection and unification of the "First Redeemer"

(Moshe)

and,

"Final Redeemer"

(Moshiach)

Moshe • ² • his essence is

(primarily)

Chochmah

(Torah / as it is written",

Remember the Torah of Moshe My servant",

and,

Moshe received Torah from Sinai"*.

Moshiach his essence is

(primarily)

Malchus -,

A king will stand from the house of David"■•.

And one could say that this is along the lines of the difference between the virtue of the influencer

(Chochmah,

head of the sefiros)

and the virtue of the receiver

(Malchus / along the lines of the difference between the light of the sun

(mashpia)

and the light of the moon

(recipient,

Malchus,

“connected with David Melech HaMoshiach”)

Moshe received the Torah from Sinai and transmitted it, etc."

He received the entire Torah,

which is the source for all influences,

and from it is drawn the power for all matters,

including - also the power for the redemption

(also the future redemption)

08 ן

Sefer HaSichos - 5752

Moshiach is our 'final redeemer' - who comes at the end of the work

(Malchut,

the last of the Sefirot)

at the end of the time of exile,

But in this there is the advantage of the recipient,

that through his self-nullification he includes within himself, in a pnimiyus manner, all the influences from above,

And on the contrary - the light of the recipient reaches and takes even higher than the light of the influencer,

as it will be revealed in the true and complete redemption that "a woman will encompass a man",

The superiority of the physical body of Jews

(regarding his soul/ that specifically in him there is the koah ha’atzmut",

until that in the future the soul is nourished from the body".

And therefore specifically Moshiach Tzidkeinu will bring the redemption - the redemption and perfection of all matters,

also of Moshe Rabbeinu.

And it can be said that through the fact that Moshe carried out that "Send now by the hand You will send",

thereby that "the first redeemer is the last redeemer"

(as above, section 2)

Has thus revealed the unity of both matters and virtues — that Moshiach has in himself both matters and virtues: in addition to the fact that he is a king,

he is

(also)

a Rebbe■

(wisdom/ and he will teach Torah to all the people",

and also to Moses our teacher and the Patriarchs etc.·

[And regarding this in Moses - he also

The advantage of a king,

"Vayehi b'Yeshurun Melech"<י]

And it can be said that this is also hinted at in that "Moshiach" has the gematria of "shliach" plus ten - because the completeness of the revelation of Moshiach is through his carrying out his mission as a shliach with all ten powers of his soul,

from Chochmah until Malchus.

According to the known fact that every Jew has within him from the aspect of "Moshe" and from the aspect of "Moshiach" - it is understood,

that in every Jew there is a source of both of these above-mentioned matters:

Every Jew is a messenger of the Holy One, blessed be He, "to serve his Master."

And the entirety of his mission consists of - "to illuminate the earth,"

to illuminate the entire world with the light of holiness and the Divine light.

And in this, there are in general two modes, analogous to the "two great luminaries,"

"the great luminary" and "the small luminary."

[As is known, that "He placed the world in their heart,"

in every Jew are reflected all matters of the world]

— his service as an influence.

(sun)

; and his service as a recipient

(moon/ and through this also becomes "to illuminate the earth" with a light of Chachar

(like "from my students more than all of them",

and etc./ and there is in this that which is not in this.

Shin"9 Chet" Oda,

25 from and turbulent,

from the Torah of Kislev

09 vav

And in particular, the same regarding the two matters that need to be in a shliach:

a bittul to the meshaleiach

(in the manner of the moon)

and

a reality in itself,

a person of intellect,

who gathers himself together on his own with his own intellect as he needs to carry out his mission

(in the manner of a servant)

- "to illuminate the land".

And from this Moses and Mashiach stand in unity

(,

the first redeemer is the last redeemer)

Becomes, in this vein, a drawing of power into the service of a Jew,

So that with him both aspects become united as a <i>shliach</i> (emissary).

[And it can be said that this is also hinted at in the word "<i>shemesh</i>" (sun),

which has two meanings: <i>shemesh</i> — that which illuminates

(influencer/"to illuminate the earth",

and "<i>shemesh</i>" from the term <i>shimush</i> (service) — the self-nullification of the <i>shliach</i>,

from the aspect of the word.

"I was created to serve my Master,"

Until then "I was created only to serve my Master"

And regarding that which was discussed above,

So the power for the mission in general comes from the first mission in the Torah - the mission that Abraham sent Eliezer to make the match of Isaac and Rivkah,

it is understood,

that just as in the first mission,

Abraham had

(the sender)

Given,

all that is his",

because this pertains to the fulfillment of the mission in its perfection,

that all details and matters should be permeated with the general point of unity of MaH and BaN

(the marriage of Yitzchak and Rivkah/ so too in every mission of a Jew

"to serve his Creator",

he receives, as it were, "all that is his" from the sender

(the Almighty/ until the power of His essence and being, may He be blessed

(What is included in "all that is his"/ to bring about the unification of soul and body of a Jew in this physical world.

And in a manner,

that all the details and minutiae in the service of Israel,

are openly permeated with the single and unique point and purpose: the revelation of our righteous Mashiach!

(completion of the mission,

unification of MaH and BaN/

In all this, there is further added in our generation in particular - in which there has come a novelty in the matter of the mission,

Then the Rebbe, my father-in-law, the leader of our generation, appointed every Jew of this generation to be his emissary in spreading Torah and Judaism, and spreading the wellsprings outward,

until bringing the true and complete redemption.

And as we see in practice,

that now it is easier to explain to a Jew – even one who previously had no apparent connection to this – that besides his own service,

he also has the responsibility to be an "emissary",

to influence

(from his virtues and knowledge, etc.)

upon others,

Beginning from his household and his friends and acquaintances,

And all whom he can reach.

And in this, it especially applies - regarding those who have merited,

That from within the Jewish people themselves,

They were chosen as emissaries of the Nasi of our generation,

So that all their work at all times is dedicated to fulfilling their mission in spreading Torah and Judaism and spreading the wellsprings outward,

And bringing the redemption.

And so forth, and the emissaries from all corners and Zaval gather together in a,

Worldwide gathering of shluchim",

What gathering,

For the righteous, it is pleasure for them and pleasure for the world""׳,

This brings true pleasure - holy pleasure - to them and to the world,

Air from the term concealment and hiding'"'.

And especially that this is a,

Worldwide gathering of shluchim",

Shluchim who are located in all corners of the entire world,

And their service consists of nullifying the concealment and hiding of the world and transforming it,

until it becomes a dwelling place for Him, blessed be He,

in a manner of unity of MaH and BaN,

but preparation for the redemption,

as above.

In this itself - which is related to the gathering of the shluchim every year - comes the innovation in this year specifically in the connection of the work of shlichut with,

"Send, please, by the hand that you will send"

The mission here of our righteous Moshiach:

We spoke earlier

(Section 1/ that the Rebbe, our master, father and teacher, the Rebbe of our generation informed,

that we have already finished all matters of the service,

and we are already standing ready,

"Stand ready, all of you",

to receive our righteous Moshiach.

As one can see the air

(as discussed many times)

that in the events of the world, several signs of the redemption are being fulfilled,

beginning with the sign

(in Yalkut Shimoni)

that,

"the time of your redemption has arrived" from that which,

"kingdoms provoke each other"³"׳,

In particular, in the Arab countries

[Including - and what was seen in these days,

that in the so-called,

"peace conference",

they announced that they are ready to give up all matters for the sake of,

"peace" so to speak,

and in practice it turned out that,

"there is neither bear nor forest"! etc.]

And the sign from last year has already been fulfilled - 5751 acronym: it will be a year of wonders we will see,

And in addition in this year - and continues - it will be a year of wonders in it,

(and)

inside it - that this

(wonders)

becomes the essence, content, and soul of the year.

And we see in practice how it has become and becomes the,

He will wage the war of the Lord and triumph in many matters - specifically through a war of peace.

And victory is also from the term eternity,

Connected with the revelation of,

Netzach: Nun - revelation of the gate of the Nun,

Tzadik - the year of the Tzadik

(As Jews called the year x and Chet - the revelation of Mashiach Tzidkeinu,

Which is connected with the number eight

(Eight princes of man""¹⁷)

From this it is understandable,

that as soon as the emissaries hold camp from long after the beginning of the work of the mission in spreading Torah and Judaism and spreading the wellsprings outward,

and from long after the middle of the work of the mission,

until that one has already completed the mission

(as announced by our Nasi, etc., and nevertheless the true and complete redemption has still not come in actual practice - one must say that there remains something to do that will bring the redemption in actuality.

And this is: according to the known that,

in all

Bereishis Rabbah, Perek 52,