English translation — ליל ג', ליל ת׳ ויום חש״ק פרסת תולדות

that precede it,

but)

the story of the birth of his sons,

as Rashi explains: "Yaakov and Eisav mentioned in the parshah,"

and therefore it is called "Toldos" which means

(in its plain sense)

Sons.

And one should add and explain also regarding the content of the names of the portions themselves

(in addition to their relevance to the content of the portion)

- that since they have become part of the Torah,

including also Torah from the term teaching,

one must learn a lesson in the service of man to his Creator also from the names of the portions themselves,

And in our case,

Parshat "Toldot",

that "Toldot" is

(not the first matter,

like the first time that one can use this name,

but rather the second matter)

afterward,

Noach.

And as an introduction - that in the interpretation of the names "Noach" and "Toldos"

(not in relation to the content of the subject and the portion,

but the names themselves)

in relation to the lesson and instruction in the service of man,

the term "Toldos" refers to "

(the main progeny of the righteous)

good deeds",

and "Noach",

The name of man indicates his essence,

relates to the birth of reality

(in the manner of "offspring" literally/ that then is called by name.

And it requires explanation and elucidation:

The correlation

(in the inner dimension of the matters)

of the explanation of the names in themselves with the interpretation of the concept

And the portion,

which, prima facie,

are opposites of each other,

for: in "Noach" - the meaning of the name relates to the very existence

(birth)

of man

(as in the simple meaning of generations)

And the explanation of the matter pertains to good deeds,

as Rashi explains

(in the simple sense of the verse■)

"to teach you that the main progeny of the righteous are good deeds,"

And its opposite in 'Tol- dot' — that the meaning of the name pertains to good deeds,

and the explanation of the matter pertains- to birth

(Toldot in its simple sense, as Rashi explains: 'Yaakov and Esav mentioned in the parshah'.

And the main point - the explanation of the lesson and instruction from 'Noach' that precedes 'Toldos' and from 'Toldos' that follows 'Noach':

Regarding 'Noach' - since the name of the person called at his birth is not related

(seemingly)

to his service in 'good deeds'

("the generations of the righteous")

- what is the concept of 'Noach'

(before Toldos)

in the service of man?

And regarding 'Toldos' - since it comes after.

Noach"

(And several other parshiyos in between / you must say,

that the intention is not "

(The offspring of the righteous)

good deeds"

(simply)

that at the beginning of the divine service,

But to a lofty level in 'good deeds' that comes after the introduction of 'Noach'

(And the other intervening portions/ And needs to explain the content and essence of this level in the service of man.

At first glance one could say that 'Noach' indicates a state of rest

(rest of the soul and rest of the body)

So that the service of fulfilling the Torah and commandments be as required,

In the manner of what the Rambam wrote⁵■ regarding the physical promises in the Torah so that 'we may sit free to study wisdom and perform

Sefer HaSichos - 5752

the commandments',

And therefore the order is that "Noach" precedes "Toldos",

because,

in order that the service of "Toldos" be possible

(good deeds)

it is necessary to first preface the state and condition of "Noach"

(rest)

But,

It is more plausible to say that the precedence of "Noach" to "Toldos" is not only

(in time)

because of the necessity of the matter,

but rather a true precedence

(in Torah/ precedence in level.

And one must say the point of explanation in this:

The difference between Parshat Noach and Parshat Toldot is like the difference between before the Giving of the Torah and after the Giving of the Torah - as is known, that the understanding and beginning of the Giving was through the work of Avraham,

and in particular through the circumcision,

and afterwards was the birth of Yitzchak

(that was born from a holy drop that was¹/ and thus,

that in Parshat Toldot,

"And these are the generations of Yitzchak son of Avraham; Avraham begot Yitzchak"

(the first that all his existence and generations after the preparation and beginning of the Giving of the Torah / beginning the work connected with the Giving of the Torah,

and in the preceding portions,

And in particular, the parshah of Noach,

that

(only)

in its conclusion and seal

(only)

Avram was born,

this is the service before the giving of the Torah.

and its essence in the service of the Jewish people

(after Matan Torah)

- "Noach" refers to the existence of Yisrael that is before

(and preceding)

Torah,

and "Toldot" refers to the work of Yisrael in fulfilling the Torah,

through which their true existence comes

(as they precede the Torah)

in actuality and openly,

As follows.

And the explanation of the matter:

It is stated in Tanna Dvei Eliyahu•²,

Two things preceded the world,

Torah and Israel,

And I do not know which of them came first,

When it says "Command the children of Israel, speak to the children of Israel", I say that Israel came first — that this precedence is primarily in terms of superiority,

That is,

That the virtue of Israel is greater than the virtue of the Torah.

But,

In order that the virtue of Israel come into actuality and openly, there must be the fulfillment of the Torah - as it is stated in Tanna Devei Eliyahu Rabba■² "A parable: A king of flesh and blood who has sons in his house, and he has an old servant among them who teaches his sons pleasant ways and good deeds."

like words of Torah.

they incline Israel to the side of merit,

educate them in the mitzvos and bring them to the life of the World to Come"

that is,

that through the Torah, the superiority of Yisroel is revealed in actuality and openly.

And the explanation of this:

The primary superiority of Yisroel in their very existence,

"Yisroel and the Holy One, blessed be He, are all one"²²,

Night of the 3rd,

Night of the 400th and Shabbos Kodesh Parshas Toldos

17ו

Also, were it not for the fulfillment of Torah and mitzvos,

pleasant ways and good deeds"

as in the parable of a mortal king who has sons,

that the love for sons is a self-love even when they do not have,

pleasant ways and good deeds"

(And moreover: in sons who have,

pleasant paths and good deeds"

which it is proper to love them also from the intellect,

the self-love is not so noticeable)

but,

this self-quality relates to His Essence, blessed be He,

(that Yisrael are one with His Essence, blessed be He, / and not

(so much)

to the reality of Israel themselves,

their virtue.

And through this that Israel fulfills the Torah and mitzvos,

that they see their virtue in "pleasant ways and good deeds" - comes the virtue that stems from the essence

(,

sons")

also in the aspects of revelations

("pleasant ways and good deeds"/ that is,

That their superiority, from the aspect of the level of revelations,

The essence is drawn and permeates.

[And even though the essence is incomparable to the■ revelation,

And certainly the absence of revelation does not detract from the essence,

And on the contrary,

The essence is hidden because revelations are not commensurate with the essence,

However, on the other hand,

Since the essence is not defined by anything,

It is impossible that it must necessarily be specifically hidden,

but surely it can come also in revelation,

Therefore,

the truth of the matter of the revelation of the essence is in its extension in actuality and specifically in revelation)

And similarly in the very existence of Israel - soul in body:

Just as regarding Torah and Israel, they prove from the verse in the Torah 'Command the children of Israel' and 'Speak to the children of Israel'

(that the Torah is for the Jewish people,

a commandment to the Jewish people)

that the Jewish people preceded,

one can prove from this also regarding soul and body,

that since the commandments of the Torah do not pertain to the soul

while it is in the Garden of Eden,

but only after its descent below to clothe itself in a body,

it is necessarily so,

that the rebuke first*¹,

and for him the soul was created

(and all the more so the entire order of the chain of descent)

And the explanation for this is according to the known principle that the essence of choice is specifically in the physical body:

There is an advantage in,

choice also with regard to,

son

Sefer HaSichos - 5752

- for the son,

for the father's love for him is a natural love,

the connection between them is from a level that has a grasp of place of the beloved son

(the quality of a son)

and not from His very Essence, so to speak,

unlike in the case of choice,

There is no ferment of place of the chosen thing at all,

but rather,

that He chose through free choice that is from His very essence.

And its analogy is in the difference between the soul and the intellect — that the soul is,

"truly a part of G-d above"•²,

"a part through which they grasp the Essence"²,

and it is <<,

"You are children to the L-rd your G-d."

Like a son who is a part of the essence of the father,

Her connection with the Holy One, blessed be He, is from a level that contains a perception of place for the quality of a son,

And not from His essence, blessed be He⁹ actually,

In contrast to the body,

Which in itself has no superiority

("body"² the material one, which in its materiality resembles the bodies of the nations of the world," but that the Holy One, blessed be He, chose it with free choice which is from His essence, blessed be He,

Therefore,

the connection is from His essence, blessed be He, actually.

And more specifically:

The choice of the essences is also in the soul,

because,

The very essence that the soul is a son to the Holy One, blessed be He, is because He chose so in His free choice,

but,

since in the soul there is the quality of "son",

the choice of the essences is not apparent in it,

and through its descent and enclothing in the body

(that there is no elevation in it,

for it is only the choice of Atzmus)

Is the choice of Atzmus revealed in the soul²?

And on the other hand,

the advantage of the choice in the body relates to His Essence, blessed is He

(the Chooser)

and not to the body

(the chosen one)

that in itself it does not have

elevation

(even after the choice)

and by this that the soul

(that has in it the quality of Beinoni)

Clothes itself in the body to give it life, refine it, and purify it by means of fulfilling Torah and mitzvot,

There is also an elevation in the body,

That is revealed in it the choice of the essence*² in a manner that relates to it and is revealed in it²².

And after the choice of the essence is revealed in the body

(through the investment of the soul to refine and purify the body by means of fulfilling Torah and mitzvot)

Or is revealed also in the soul

(through the body)

that it is not just a "son",

but there is in it the choice of the essentials*².

[And based on this, we must explain the content of the matter that in the future, the soul will be nourished from the body²⁷ - that at the time

night of the 3rd,

night of the 5th zizt the holy Shabbos, Parshas Tazldzot

9 and

this,

time of the trouble of clarification and foundation of his holidays,

The main emphasis is that the revelation of the light of the soul

(the virtue of revelations)

will be drawn and will penetrate into the body,

And in the future to come,

after the completion of the clarifications,

will be the main emphasis on the revelation of the Essence which is above revelations,

therefore it will be felt in the soul that its connection with the Holy One, blessed be He, is not

(only)

From the aspect of its superiority,

but rather

(also and mainly)

from the aspect of His very Essence itself,

[which this feeling comes from the soul's receipt from the body in which the choice of the Essence is revealed]

Thus,

in the reality of Yisrael,

A soul in a body,

And their service in fulfilling the Torah and mitzvos,

The connection of Yisrael with the Holy One, blessed be He, is revealed in all manners: from the aspect of the essence — the choice of the essence; from the aspect of the revelations — the quality of ^son\,

And the quality of "pleasant paths and good deeds"; and from both together — that the choice of the essence is revealed and penetrates into the quality of "son" and into "pleasant paths and good deeds",

That is,

that the essence is also in revelation

(for thereby the truth of the essence's matter is emphasized,

that it is not defined in concealment,

but comes also in revelation,

as above ibid.)

Based on this, we must explain the details of the matters of "Noach" and ״Toldos" in the service of man:

(before Toldos)

- indicates the intrinsic virtue of Yisroel that preceded the Torah,

The connection of Yisrael with the Holy One, blessed be He, from the aspect of the essential self that is above the connection from the aspect of revelations through "pleasant paths and good deeds."

But,

The true completion is when the essence is drawn, permeates, and is revealed also in the aspect of revelations - "generations" after Noach,

which teaches

(not merely about ordinary good deeds,

but)

about good deeds that come as a result

(after)

From the revelation of the essence itself.

And it can be said,

that this matter is also hinted at in each of the two portions

(Noach and Toldos)

by themselves:

In "Noach,"

which refers to the essence - adds

And Rashi emphasizes that "the main offspring of the righteous are good deeds"

That is,

that the main point is that the essence should be drawn down and penetrate into the aspect of revelations,

"good deeds".

[Rather,

that the "good deeds" of Noach—since their essence is in spirituality,

in lofty matters,

and not in simple and physical matters that in themselves have no virtue,

this is the aspect of revelations and not the essence,

And the extension of the essence

(.

Anochi")

that is expressed in simple and physical matters is at the Giving of the Torah•*,

that its beginning is from the good deeds that in)

Parshat Toldot"]

And in "Toldot",

Refers to the revelations

("Nice ways and good deeds")

- Rashi adds and emphasizes the matter of offspring according to its simple meaning.

("Yaakov and Eisav mentioned in the parshah"/ the essence of "Toldos Yitzchak"

(according to its simple meaning,

the birth of reality)

that is before and above the level of revelations,

namely,

that "good deeds"

(Toldos in Avodah)

that from the aspect of the revelations,

the essence penetrates, draws, and reveals

(Toldos literally)

And we shall add and explain in more detail concerning the Parsha of Toldos: "And these are the generations of Yitzchak,"

Jacob and Esau mentioned in the parshah:

And as an introduction — since Isaac was the first Jew whose entire existence and progeny came after the preparation and beginning of the Giving of the Torah,

it stands to reason,

that all matters of Isaac,

and certainly

Sefer HaSichos — 5752

his main matters,

Toldos Yitzchak,

Yaakov and Eisav,

There are in each and every one of Yisrael - that Yaakov refers to the soul,

and Eisav refers to the body

(As is known\" that Yaakov and Eisav in their root are tikun and tohu,

MaH and BaN,

and also soul and body are MaH and BaN)

And one could say,

that the choice from the aspect of the Essence in a thing that in itself has no merit,

is expressed in the precedence of Esav

(body)

over Yaakov

(soul/ "the first" etc. Esav""

(And one should add,

that the advantage of Esav is also hinted at in "Ed-om (red)""

Very letters,

Without limit,

And also in "Adret Sha'ar"

which alludes to the thirteen tikkunei d'ikna)

And since specifically through the clothing of the soul in the body to refine and purify it through the fulfillment of Torah and mitzvos, the choice of the Atzmus is drawn and revealed in the body

(and afterwards also in the soul)

also from the aspect of the revelations

(as above, ibid.)

- therefore,

Esau asks Jacob that he give him "from the man, this man",

that is,

that through Jacob

(soul)

will be revealed

("this")

In Esau

(body)

The virtue of the boundless

("the man the man",

letters of "me'od" b"m)

that in the choice of the essences.

And based on this, one can explain what is said: "And Esau despised the birthright" in a positive light.

("vayivez" from the language of 'boh')

— who gives up the birthright for a higher level

greater of the revelation of the Essence

(for in this is emphasized the truth of the essence of the Essence, which is not defined by concealment and also comes in revelation)

which is above the definition of “firstborn”.

And accordingly, we must explain the precision of Rashi's language: “And these are the generations of Yitzchak,”

“Yaakov and Esav

(Yaakov before Esav)

mentioned in the parshah”

(even though in their recitation in the portion, Esau precedes Jacob)

- because,

revelation

("And these")

the essence

("generations")

it is through this that the soul

("Jacob")

enclothes within the body

("Esau")

in order to refine and purify it through the work of fulfilling the Torah and mitzvos

("mentioned in the parshah"/ through which the choice of the essence is revealed

(in the body,

and through it the choice in the soul is also revealed)

[And following this come the parshiyos of afterwards: Parshas Vayeitzei - "And Yaakov went out from Beersheba and went to Charan,"

Yaakov's work in refining Lavan,

And Parshat Vayishlach - "Yaakov sent messengers ahead of him to his brother Esav" - the refinement of Esav,

And up to Parshat Vayeishev - "And Yaakov settled",

"to dwell in tranquility",

shows the prominence of the perfection of "Noach"

(from the term menuchah)

in actuality and in revelation as the completion and perfection of the work,

that this is the matter of the reward,

"The reward of a mitzvah

(is the)

mitzvah

(itself)

whose essence and perfection is satisfaction

(nach from the term nachar)

of speech"

(which is drawn and revealed and penetrates into the nefesh, ruach, neshama of the created being)

And according to the known that the weekly Torah portion is related to the content of the time”⁵ - one should connect the aforementioned

Night of the 3rd,

Night of the 5th and day of the holy Shabbos, Parshas Toldos

21vav

Above with the content of the month of Kislev in which the Torah portion of Toldot¹⁸ is read:

The essence of the month of Kislev* is emphasized in the holidays that are in it - the festival at its conclusion and seal,

the days of Chanukah,

and the holidays of the teachings of Chassidus,

Yud-Tes Kislev and Yud Kislev,

which,

the common point between them is the matter of oil,

also the oil of Chanukah,

They elevated the inner dimension of the Torah,

in the aspect of the oil within the Torah,

which was revealed in Chassidus in the month of Kislev,

in the manner of,

"your springs will spread outward"

"at the entrance of his house from outside"

(as discussed below"")

And the matter of 'boh*' - sh,

Oil indicates the essence of the matter

(,

essence"/ therefore it permeates every thing,

that is drawn and penetrates every place,

down to the lowest level

(outside)

which,

Specifically, in the drawing down and revelation below, the revelation of the very essence is emphasized,

just as the essence of "Noach" is revealed specifically in "Toldos",

Yaakov and Eisav mentioned in the Parsha,

as explained at length above.

And it should be added,

That this matter is also from His loftiness

In the innovation in the Yom Tov of Chanukah

(Its conclusion and seal of the month of Kislev)

Regarding the other festivals - that its beginning and most of it

(Five or six days)

In the month of Kislev,

And it continues and extends also into the beginning of the month of Teves:

The theme of the month of Teves -.

A month that the body derives pleasure from the body"""

which alludes to the pleasure of the body below

(the physical body)

from the body

(the essence)

above"".

And one could say,

that in the continuation of the days of Chanukah in the month of Teves,

Alluded to,

that through the service of the Chanukah light,

"A mitzvah is a lamp and Torah is light"⁷"

which is done by the clothing of the soul

(,

"The lamp of G-d is the soul of man"•")

to clarify and refine the physical body

(At first)

and his portion in the world

(,

on the entrance of his house from outside"/ is drawn and revealed the choice of the essence in the physical body in a way that penetrates the reality of the body until it is recognizable and revealed in the feeling of the body

(pleasure/ that is apparent in action and openly that,

Yisrael and Kudsha Brich Hu are all one"

until the revelation of His Essence, may He be blessed

(the true existence)

"In the entire world"

(In the created being that becomes a dwelling for Him, may He be blessed,²⁰,

a dwelling for His very essence•.

Sefer HaSichos - 5752

From the sichos of the night of the 5th 0 Toldos,

Rosh Chodesh Kislev,

and Shabbos Parshas Toldos,

2 Kislev 5752

It is known that on every Rosh Chodesh there is a general aspect common to all months

(as emphasized in the Torah reading and Mussaf prayer regarding the daily offering: 'And on your Rosh Chodesh'¹,

which is in all

(except for Rosh HaShanah)

months of the year/ and a specific aspect that particularly belongs to this month

(as also emphasized in the name of the month,

in the festivals within it,

and the like)

And we must explain the unique aspect of Rosh Chodesh Kislev — both in the general concept of Rosh Chodesh,

and the particular aspect of Rosh Chodesh Kislev,

in which the general concept of Rosh Chodesh is also more emphasized,

as will be explained below.

And further — and this is the main point — the connection and relevance of the above to the central point in the life of each and every Jew and all of Israel throughout all generations: "All the days of your life to bring about the days of Moshiach" / and with special emphasis in our generation and our time,

as has been spoken many times in the recent period.

(since all matters have been completed and we only need to actually receive the face of our righteous Mashiach*)

The general concept of Rosh Chodesh is emphasized in its name — "Rosh Chodesh":

"Chodesh" — from the term renewal,

in reference to living

Pinchas Noach,

Y*.

The holiness of the birth of the moon,

that after it goes and diminishes-

(in the second half of the month)

until it is hidden and completely covered

(on the eve of Rosh Chodesh / its birth occurs in a manner of renewal.

And in the language of the verse, 'And you will be remembered when your dwelling is remembered,'

that through the lack of 'your dwelling is remembered',

Like the concealment and covering of the moon,

the remembrance of 'and I will remember' is made,

like the rebirth of the new moon.

And although the rebirth of the moon is only in the form of a point,

indeed,

since it is a point of birth,

all subsequent continuation is included in it

(like the inclusion of all the reality of a person throughout all the days of his life — at the moment he is born and comes into the world/ and therefore it is called "head"

(month)

Like the head which includes all the reality of man-.

[And emphasized on Rosh Hashanah,

which is also the head of the month,

and Rosh Chodesh Tishrei,

the letters of 'reshiti',

the beginning of the entire year - as it is written•■ "in concealment for the day of our festival",

"A holiday during which the month is concealed,"