English translation — אור ליום ת׳ פ׳ ויגש, ה׳ טבת 213

without any interruption.

So through the act of charity, if one immediately

(Except that before the continuation of the speech in all these matters)

The true and complete redemption through our righteous Messiah

(Together with Elijah the prophet, of blessed memory, who heralds the redemption")

And consequently one will give charity

(And all the continuation of the matters that follow it)

In our holy land,

And in Jerusalem, the holy city,

And on the holy mountain.

[And if, G-d forbid, there will be a delay,

it will be given with alacrity, each person in his place and his city,

and with an addition from himself]

And furthermore, and this is the main point - then.

With our youths and-

With our elders etc., with our sons and with our daughters,"

The men, women, and children - that is,

Arise with the clouds of heaven" - together with the good resolutions regarding charity and good deeds in general and in particular - in our holy land,

And there - in Jerusalem, the holy city,

And on the holy mountain,

And in the third Holy Temple.

And immediately, speedily.

[The Rebbe, may he live for many good years, gave each of those present, may they live, two dollar bills,

the first - to do with it as they see fit,

and the second - to give it

(or its equivalent)

to charity]

14-2

Sefer HaSichos - 5752

From the sichos of Shabbos Mevarchim Maggid,

7 Teves 5752

It was spoken several times,

That all matters that are told in the Torah

(from the word hora'ah■)

contain within themselves eternal instructions for each generation and for all generations! In each time,

in every place and in every situation; general instructions and also such instructions that are adapted to the specific and special circumstances of the particular time and place in which a generation finds itself.

So it is also regarding this week's Torah portion

(with which one must [do] 'Le'ovdi in der tzait/' 'Vayigash eilav Yehudah',

that from this there is an eternal lesson which clarifies and gives understanding of the content of avodah and the manner of conduct of Jews

(also)

In accordance with the present time - in the last moments of exile,

in immediate proximity to the true and complete redemption

(as spoken several times and especially recently)

At first glance,

the connection of the parshah

("Vayigash eilav Yehudah")

with the redemption is underscored by the haftarah of this Shabbos

(which is "me'inah shel parshah"■/ where it speaks about the unification of

(Malchus)

Yehudah and

(Malchus)

Yosef to the future: "Take one stick and write upon it for Yehudah etc. And take one stick and write upon it for Yosef etc. And bring them close one to another to you for one stick etc. So said the L-rd G-d, Behold,

I will take the children of Israel from among the nations where they have gone, and I will gather them from around etc., and I will make them into one nation etc., and one king shall be for them all etc., and David My servant shall be their prince.

Forever etc. And the nations shall know that I am the L-rd etc."

But beyond this, what the Haftarah gives out is only the connection with the Redemption,

But from it there is not derived a lesson and practical instruction in the service of the Jews standing in the days and moments before the Redemption -

One must also have an explanation in the connection of the Haftarah with the Parsha.

On the contrary: "And Yehudah approached him"

(In the parshah)

It is seemingly a contrary content of "And David My servant shall be their prince forever"

(In the haftarah*)

Because in the approach of Yehudah to Yosef

(And in the parshah in general)

It is emphasized how Yosef is the master of the house and deputy ruler of the land of Egypt and Yehudah needs to come to him,

He needs to go to him

("And he approached him")

And ask that he should free Binyomin,

"And he said: 'Please, my lord, let your servant speak, etc., for you are like Pharaoh.'",

"Important you are in my eyes, my Peldi.",

Because,

Perez Menashe,

7 Tevet

52

Pharaoh is,

appointed him over all the land of Egypt,

and without you no man shall lift his hand or foot, etc.

And especially since Pharaoh was a.

ruler of the entire world of all lands.

Mashal for the future to come

(as it is said in the Haftorah)

will

(Etz > Yehuda will be above everyone

(also from Yosef)

one king will be for all of them etc. and My servant David

(from Shechem Yehuda)

King over them etc. and David My servant will be a prince for them forever•?!

One will understand it by first explaining the connection between the beginning of the parshah and its end - as discussed in the aforementioned*,

Then the general rule².

The end is intertwined with the beginning and the beginning with the end• Thus there is a special connection between the beginning and end of the parshah.

And if in this one needs an explanation: At the conclusion of the parshah²■ it states,

And Israel dwelt in the land of Egypt, in the land of Goshen, and they took possession of it, and they were fruitful and multiplied exceedingly,

Which demonstrates the strength of Yaakov and his sons,

That even while in the land of Egypt — which is under the control of Pharaoh king of Egypt - says Pharaoh,

‘The best of the land of Egypt is for you...’

And according to His command, they received a holding,

in the choicest of the land•²',

And in a manner that,

and they shall take hold of it and be fruitful and multiply exceedingly".

On the contrary,

Judah approached him• at the beginning of the parshah, underscoring,

that Judah and his brothers are in a degraded state, that they need to come to Binyamin.

With Yosef,

Seeing that he is the master of all the land of Egypt and before,

Vayitvada Yosef el echav• - exactly the opposite is the content at the end of the Parsha?!

And we must say the explanation in this:

Although when one looks,

at first glance,

that the approach of Yehuda to Yosef signifies the strength of Yosef

(But the leader

the land of Egypt)

And here Judah pressed to reach him - but when one considers this more closely,

one sees that Judah acted here with extraordinary breadth and strength:

Joseph was then

(the mighty one of Pharaoh)

the.

ruler over the land"•',

and.

Without me, no man shall lift his hand* or his foot in all the land of Egypt\,

And in addition, Pharaoh was then a,

absolute ruler,

And the threshold is,

Like you, like Pharaoh•

(He, Yehuda, said it himself)

Nevertheless, one sees,

Then Yehudah

(not thinking that this is Yosef his brother)

was not affected by this,

and conducted himself with full breadth,

that even without asking permission beforehand from Yosef, he goes to Yosef,

And with a

(presentation

Sefer HaSichos - 5752

of)

force' and speaks with him 'difficult questions'

(which therefore K.R. warned 'do not let your anger burn')

Even though he has thereby put himself in mortal danger,

knowing that Yosef can do to him because of his 'chutzpah'¹!

It emerges from this,

that 'And Judah approached him' reveals entirely the strength of Yehuda!

According to this, the connection between is understood,

"And Judah approached him" with the strength of Jews in the land of Egypt at the end of the parshah - "And Israel dwelt in the land of Egypt, in the land of Goshen, and they took possession of it, and were fruitful and multiplied exceedingly."

And also the connection with the strength and ascent of Judah in the haftorah - "And David My servant shall be a prince to them forever"

[And similar to this, it expresses itself in the strength of "And Judah approached him"]

And one could say,

That the strength of "And Judah approached him" gave the power that afterwards Yaakov and his sons could descend into Egypt in such a way that

(Not only that they should not be under the control of Egypt,

Quite the opposite ->

"And they took hold of it and increased and became very numerous"¹¹; and moreover - that this is a preparation that leads to the state of "And My servant David shall be a prince to them forever",

As follows.

This matter needs further explanation:

The above regarding the intensity of "And Judah approached him" was according to the supposition of Judah that Joseph is a viceroy of the nations,

Before "Joseph made himself known to his brothers".

Although regarding the intensity of Judah, this is not a practical difference.

(because he did not know that this was Yosef)

- But after it was revealed that this is Yosef,

then according to the truth of the matter, one seemingly does not need to come to the strength of Yehuda in order to achieve "and they took hold of it etc.".

And on the contrary: simply, the strength of "and they took hold etc." came through Yosef,

as (it says) "And G-d sent me before you to place for you a remnant in the land and to sustain you for a great deliverance",

and in the merit of Yosef, Pharaoh said "The best of all the land of Egypt is yours",

and he commanded to give them a possession,

in the best of the land."

And in that manner,

And they took hold of it and were fruitful and multiplied exceedingly.

And accordingly, one must understand regarding the Haftarah: since the strength of Yehuda was only for that time

(before it was revealed that this is Yosef)

- what connection does it have with the strength of Yehuda in the

He cut off and they tested,

7 Teves

Haftarah

(

"And David My servant shall be their prince forever.")

And on the contrary: since Yosef HaTzaddik is the master in the cities

(as it has been revealed there/ is apparently here the content opposite of the haftarah,

where it speaks about the elevation of Yehudah over Yosef,

and,

"And David My servant shall be their prince forever"?

In a different way: According to the truth of the matter, that Yosef the tzadik is the,

"shalem al ha'aretz" - brings out Yosef himself the strength of Jews in the land of cities,

And then one does not need to reach this before the strength here,

"Vayigash eilav Yehudah".

Since however all matters in Torah are true and eternal

(even the kasha in Torah,

and particularly that in our case the essence of the approach of Yehudah is not a kasha but an actual descent)

One must say that the strength of Yehudah

(,

Present these, Yehuda\")

is not a temporary thing,

But this creates a novelty even regarding the strength of the threshold at that time: and specifically through this power can be the,

Hold on, etc.".

and this stops the preparation,

and David My servant a prince to them forever\" to the poor.

One must say that this is understood from what it says that,

And he sent Judah ahead of him to Joseph, to show the way before him to Goshen.

to clear a place for him and to teach that it will be settled from the word - to explain: and when the threshold had led with the land of cities,

and he

(printed in the year of Pharaoh)

whether to give away,

"the best of the land" to Jacob and his son - then why must one come to Judah?

to clear a place for him and to teach that it will be settled

BeH"M is understood from there,

*this precise* double strength of Yehudah, is this in power to accept?

That is to say, the point of the explanation is: the strength of a Jew in this world and in the time of exile

(All the kingdoms are called by the name of cities\")

Itself can be in two ways:

His strength is only the wonder, that it is possible to take the rules of nature and the conduct of the world,

And similarly in the time of exile - to take the measures and limitations of exile,

the laws of the state,

and the like.

He stands completely above all matters of the world and the nations and similar things of exile,

And on the contrary, he conducts them with intensity,

until he has the power to change the laws and conduct of the state.

And it could be said,

That the strength of Yehudah causes that a Jew is not only a ruler and leader and a master over the nations during the time of exile to ...

"Principles" of the world and of exile

(And this was by Joseph/ but only in a manner that he stands entirely above it,

As follows.

It will be understood according to the explanation in the manner of the conduct of Mordechai the Jew in the time of King Achashverosh - that he was in a similar situation as Yehudah standing before Yosef,

Because

Sefer HaSichos - 5752

Jews were then in the exile of Paras and Madai under the rule of King Achashverosh,

servants of Achashverosh..."

(not like in the days of Chanukah, which was during the time of the Second Temple)

And nevertheless, Mordechai had the conduct that,

he would not bow down nor prostrate himself⁷,

although,

all the king's servants bow down and prostrate themselves to Haman, for so the king commanded him³,

And Mordechai stood so forcefully even when the king's servants said to him,

"Why are you transgressing the king's command"³³:

Regarding the feast of King Achashverosh it is stated in Megillas Esther,

"So the king established... to do as each man desired"³? On this the Gemara says*³,

that this means,

"to do as Mordechai and Haman desired,"

Mordechai, of whom it is written "a Jewish man,"

Haman, of whom it is written*³ "a man of trouble and enemy."

In the Midrashim³ there are two interpretations:

The beautiful way of Yehuda to Binyamin,

for the kingdom of Yehuda and its religion upon their tribe Yehuda and Binyamin

(V'd'ah • V'hite parshanu 962,

Magen Avraham, page 2:reg

(in the citation of 5750 - page 13>)

And this humility is especially emphasized in our parshah — that all of Yehudah's dealings with Yosef were regarding Binyamin,

that "he (Yehudah) had

(Yehudah)

pledged the boy."

(In his pockets? And go,

please let your servant stay instead of the boy."

(Our parshah 64,

32:25.)

and see the light of our parshah there)

and flee to this:,

a Jew is

(also)

on the Shas acknowledgment,

that this is a matter,

Yehuda, see there,

This time I will thank Hashem•

(And it appears in the,

And see Hara Seg*alef 01,

Sefer HaLikkutim D"H-D"Z entry Yehudi.

And see there.

The Holy One, blessed be He, said to him: “I do not depart from My creatures, and you seek to do according to the will of each and every person?

It is the way of the world: two people seek to marry one woman — can she marry both? Rather, either this one or that one.

Similarly, two ships that were sailing on the sea,

one seeks a north wind, and the other seeks a south wind — can one wind steer both of them together? Rather, either this one or that one.

Tomorrow, two people will come before you for judgment: a Jewish person and a person who is a foe and enemy.

Can one [verdict] satisfy both of them?”

But that you elevate this one and crucify that one".

Then Achashverosh made a mistake in this, because it is not possible to carry out two opposites at once,

i.e., as Mordechai's will

(,

Ish Yehudi")

and also as Haman's will

(,

a man of distress and an enemy")

And therefore•³ the verse incited him: “I cannot escape the hands of Mordechai and Haman the opponents.”

R’ Huna in the name of R’ Binyamin ben Levi said,

Because in this world, when the north wind blows, the south wind does not blow.

But in the future, at the ingathering of the exiles, the Holy One, blessed be He, said, 'I will bring a wind of Argastis to the world, in which two winds serve.'

Who is it that does the will of those who fear Him? This is the Holy One, blessed be He, of whom it is written, "He will do the will of those who fear Him, etc."

That is to say,

Even though there will be two opposite each other, G‑d will fulfill the will of both,

That is, He shall fulfill the desire of those who fear Him; He shall hear their cry,

that even if one request contradicts the other, G‑d hears both,

unlike Achashverosh, who could not fulfill the wishes of two opposing friends,

And although it is said that two men ask to marry one maidservant, etc.,

that is, according to the natural custom of the world, like ordinary people, as it says in the common way of the world,

but for those who fear G‑d, He fulfills the desire of both, etc."

So the Almighty

Shabbos Parshas U'mish,

Zitubt

(in his conduct to Zochal)

when one conducts himself in the manner of,

to do the will of each and every person*.

One must understand: from the general language of the above Gemara

(,

according to each person's will,

to do as Mordechai and Haman wish,

without any negation in the matter)

It implies that from Achashverosh there is a poisonous air, such conduct - and at first glance, as it fits with the words of the Midrash, it is a matter of reasoning.

(According to both interpretations/ that one cannot carry out two opposite desires\"

(And even according to the second interpretation in the Midrash,

this is only in the power of Hashem,

and He does it specifically in the future to come)

And one should say the granting in this: at the time with their trembling themselves.

In the custom of the world*

(In the custom of the seventh world)

- And until this from the side of the Highest, so to speak, as He is His■ clothed in the conduct of the world

(The name Elokim)

" - can indeed not be the conduct of,

to do according to the will of each individual,

according to the will of Mordechai and Haman,

because they are two opposite wills: but when one speaks about the Above One as He stands above the conduct of the world

(as it will be revealed in the future to come/ then it will be,

to do according to the will of each individual",

both opposite wills together.

And this is the difference between the explanations in this in the Gemara and in the Midrash: The first explanation in the Midrash speaks that this is •in the way of the world*; the second explanation speaks that this is from the aspect of the Above One in His conduct in the future to come: and from the simple meaning of the Gemara it emerges,

Then the atmosphere in this,

To do according to each person's will* in the time of Achashverosh was a benefit,

Because the atmosphere at this time can a Jew

(David being connected with the Most High)

elevate himself to the level of L'eyla (above) so that with him will be,

to do according to each person's will*,

as follows.

T.

And the explanation of this

(In the innerness of the matters)

Then the root, in its root in holiness, goes upon the highest, so to speak,

as our sages said, or the root and Hashem, the Holy One, blessed be He, that His end and beginning.

Or,

So established the king etc. to do the will of each person, goes upon the manner that the Almighty has set up the world,

that it is here,

The will of each individual* — man's choice to conduct himself either according to Mordechai's will or according to Haman's will,

"Permission is granted to every person: if he wishes to incline himself to the good path and be righteous, the permission is in his hand; and if he wishes to incline himself to the evil path and be wicked, the permission is in his hand."'.

This is however only regarding the essence of the existence of,

the will of each individual•

(two opposing wills and a person chooses one of them)

However,

to do according to each person's will•

(to go out

Sefer HaSichos - 5752

according to both of them)

cannot be carried out in practice,

because the will of Mordechai is in matters of holiness and the will of Haman is in contrary matters,

Consequently, at the time of action, one cannot fulfill both wills in practice; either the will of Mordechai is fulfilled or the will of Haman.

And on a deeper level - the contradiction of "to do the will of each person" is not only because in actual deed one cannot act according to both desires,

Even more - "the will of Mordechai and Haman"

(,

the will of each person")

are in general two opposite approaches,

which one seemingly completely negates the other:

The will of Mordechai is a conduct in a manner of "he will not bow and will not prostrate",

as per the words of Chazal** also that Mordechai is called "Yehudi" - "because he denied idol worship,

that anyone who denies idol worship is called Yehudi",

And therefore every Jew is called by the name "Yehudi",

Because Jewishness consists in that he is a "Kofer B'Avodah Zarah",

"Lo yichra v'lo yishtachaveh".

And it is known,

that this includes not only actual "Avodah Zarah",

but anything that is not connected to "Va'avadtem es Hashem ¹⁶ Elokeichem"

(even if it is not the opposite of hashgacha-erur)

This is called "avodah zarah" — "avodah she'zarah lo" (a service that is alien to him),

This is foreign to a Jew,

because the entire purpose of a Jew

is — to do the will of the Mighty One in heaven,

as our Sages said: "I was not created except to serve my Creator"; and since "I was created" is every single moment of a person's existence in this world,

it is understood that every detail of his service at every moment must be "to serve my Creator",

by the command of the Torah — "all your deeds should be for the sake of Heaven",

and "in all your ways know Him",

Specifically "all",

And not only "all your wealth" — all your deeds,

But also that every deed itself is entirely for the sake of Heaven,

Because if there is something that remains outside of this

(serving my Master)

- it is "foreign service to Him"

(since this is the opposite of "I was created")

Until the completion in this - then,

"Enriches" is not just,

language of heaven",

But with "Enriches" and "Your ways" itself - "Know Him" and

(more -)

heaven" itself

(like eating and drinking on Shabbos,

And this itself is a mitzvah,

the mitzvah of Oneg Shabbat)

And in this lies Mordechai's will,

that,

he shall not bow down nor prostrate himself to any thing in the world

(even a thing permitted according to Shulchan Aruch / because any thing that is not service of G-d is,

avodah zarah for him.

In contrast,

The will of Haman is - idol worship,