English translation — ש״פ ייגש, ז׳ טבת

However, the sharp force of "Vayigash eilav Yehudah" consisted in the fact that he approached Yosef without first receiving permission.

(As above) and affected him

(That "and Yosef could not restrain himself..." which demonstrates a force that does not reckon with the conduct of the state and the custom of the world etc.)

That is - a connection of two opposites

("like the will of each man")

: Together with that, what Yehudah knew, that he needed to reach Yosef

(In order to free Binyamin, until Yehudah tells him,

like you, I am broken"

[And if therefore he

(Joseph)

able to fulfill Judah's request,

and also - that thereby Judah had denied that Joseph should send him to Pharaoh with the claim that "הכסא אגדל ממד"]

he conducted himself with the entire breadth

(as if he did not need to approach Joseph)

and "and Judah approached him" with strength and vigor!

And therefore it is specifically after,

"And Judah approached him" they received the strength - with the help of Yosef - that the nation should be "And Israel dwelt in the land of Egypt, in the land of Goshen,"

"the best of the land",

So even though one finds oneself in the land of Egypt,

from the language of 'straits and boundaries',

under the reign of

(מלסוי)

Ziz mane d'hefid, receiving the yoke in fine and thin tallises,

And go,

Only adpat the enjoyment □ did not acquire•

(Our Parshah Piz,

Nas,

And specifically that Yehuda will be difficult here to the candle □,

Adama nehenim"

Kiyash.

Pharaoh,

It becomes there "וישב ישראל",

In a manner of true sitting,

And further - "ויאחזו בה",

They receive there an "אחוזה"

(And in a manner of "holding"/ and this indicates an

(holding b)

In a powerful way that they become there baal ha-bayit,

Until,

And they were fruitful and multiplied abundantly",

In a manner beyond measurement and limitation.

And this brings afterwards the verse "And Jacob lived in the land of Egypt seventeen years",

That in Egypt he had a good life"

(seventeen in gematria is "good")

And true life in spirituality and physicality.

Thereby is also understandable the section of "And Judah approached him" with "And David my servant shall be their prince forever"

(in the haftarah)

The purpose of the presentation of Yehudah to Yosef - which will come through his connection

(through

(Yehudah from the term

thanks to G-d")

with the Supernal One above the conduct of the world <and it will be revealed in the future)

- is a preparation which gives the power to bring the true and complete Redemption,

When it becomes revealed in ultimate perfection throughout the entire world, the power of "And My servant David shall be their prince forever",

connected with the perfection of the power of the Holy One, blessed be He,

(which has the ability to fulfill "He will do the will of those who fear Him",

the connection of opposite wills / so that it also affects all the nations,

"And the nations will know that I am the Lord."

And-

Sefer HaSichos - 5752

the verse "the moist ones" then said the Moshiach.

He will wage the war of G-d etc. and gore all the nations that are around him,

and effects,

Then I will turn to the peoples a clear language, to call all of them in the name of G-d, to serve Him with one shoulder.

And as explained in many places,

Then the power of the revelation of,

And David My servant is their prince forever"

(the superiority of Judah)

comes from that which was earlier,

And Judah approached him,

Then Judah receives the influence from Joseph,

And through this becomes.

The superiority of Judah is revealed,

•And David My servant will be their prince forever".

Regarding the matter of joining Redemption to Prayer■¹,

Which opens that also in prayer

(Malchus,

Yehudah)

the topic of the redemption is drawn

(from Yosef,

Yisod x until it becomes,

long redemption²,

that the kingdom of Agmah becomes "the Melari³ the Redeemer".

And according to the above, one should add in this,

that there is no,

"Vayigash eilav Yehuda" is emphasized — in addition to the nullification and acceptance of Yosef — also and mainly the strength of Yehuda.

(From the greatness of his superiority over Yosef/ and that which he needs to come to him is only in order to

to reveal his strength in completeness,

as it will be in the future.

According to the above, one will also understand the lesson and instruction of,

"Vayigash eilav Yehuda" regarding our generation and our era,

standing immediately before the true and complete redemption:

But looking at the strength of Yehudah in his time and Mordechai in his time and of tzaddikim and Jews in all generations - all generations had limitations from the outside,

Like the nations and their decrees upon Jews, may G-d protect us, which did not always allow Jews to conduct themselves with complete strength and mastery.

But not so in this generation of ours and in this time of ours,

We see in actuality that the confusions of before are not present,

And the nations allow Jews to conduct themselves as they wish,

And therefore it depends upon nothing else but the will of the Jews that it should be,

"And they shall take hold of her and be fruitful and multiply exceedingly,"

As it is carried out in actuality in many places,

With the progress, strength, and expansiveness,

Whether in this country

(United States)

a kingdom of kindness,

which allows Jews to conduct themselves as they see fit in their self-reliance,

And so too in many countries around the world.

And in recent years we see that also in countries where there were previously restrictions and the like,

the restrictions have fallen,

and as discussed elsewhere.

And on the contrary: Not only are Jews free to conduct themselves as they wish,

But rather—the governments of the nations assist them in this!

And in addition to that Jews can conduct themselves according to the path of Torah and Mitzvos in their own four cubits—one sees also in practice,

Parshas Vayigash,

7 Teves

that in recent years it becomes *... easier and lighter to open this,

"And they shall grasp it" in every place and from every corner in every bitter world,

And why the world — not only Jews but also the nations of the world - is a mixture of different kinds of Judaism,

Torah and commandments,

And regarding the nations of the world - the Seven Noachide laws".

Until - as was spoken and aroused several times recently - that according to the announcement of his holy honor, my father-in-law, the leader of our generation,

One has already completed all the preparations for the Redemption,

And now one needs only to continue the Redemption in actuality in the physicality and materiality of the world

(materiality that is transformed into physicality/ revealed to the nations of flesh.

For, not looking at the intensity of the service of Jews in exile,

And even as they stand in exile in a state of spiritual redemption,

Still, this is not the completeness of redemption in its simple sense,

Explicitly in this physical world,

With all the administrations of exile,

Children who have been exiled from their father's table,

Including - that which Jews are then, G‑d forbid, like a,

agunah"

and her husband

(Hashem)

went overseas" after the betrothal.⁴

B'yitziam⁵/

until when will the marriage be" in the true and complete redemption"/

Today one only needs to open the eyes,

will see how the Mitzvah world means that every Jew should already be standing in the state and condition of the true and complete redemption.

And it can be said,

Then this itself is the reason that we see today how Jews can stand in Jewish matters with full force and mastery also over the nations - and it depends only on their will - because since,

that we stand immediately before the Redemption,

when it will be revealed in actuality how,

And My servant David shall be a prince unto them forever,

And the nations shall know that I am the Lord - therefore it is reflected in actuality in the state of our generation,

But the preparation that leads directly into the true and complete Redemption through our righteous Moshiach.

And to add,

So that air is hinted in,

"And Yehuda approached him",

So together with the assistance of the strength of the service of Yosef of our generation - his holy honor, my father-in-law, the Rebbe, the Nasi of our generation,

One also has the,

"And Yehuda approached him",

Moshiach who will come very soon,

And David My servant shall be a prince to them forever",

which comes with the assistance and empowerment from Yosef

(that in our generation/,

like you, like Pharaoh",

(Pharaoh of holiness)

d,

the Pharaoh and the revelations from the spring of all his lights".

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The reason of the matter that he explains gewewe⁶^ because in the world,

from the term 'concealment and hiding'"

An important thing costs money.

And its foundation is in M"ACh"ZL• -,

A physician of Magen in Magen,

Magen Shaveh•,

and all the more so that it must also be regarding words of Torah which Torah brings healing to the world"\]

■

And whoever is prompt is praiseworthy - one should take upon oneself resolutions in this now,

so to fulfill this as soon as possible,

including by making a reservation in advance

(and paying for it)

by subscribing to receive new books that are published afterwards

(in the well-known language printed in many books - "subscribers/ you receive the book at the time of publication immediately and at once."

so that it is a fitting thing to utilize the custom of Israel,

to give holy books that are printed as a gift to others,

including small children,

For their joy or for a holiday and the like.

And may it be His will,

That David, the one whom everyone who expands his activities

In receiving new books - will thereby accelerate the actual fulfillment of,

And Judah approached him* in redeeming captives of Benjamin — that all the books and writings of our Rabbis, our leaders, return to their true place,

the house of our Rebbe in Babylon*'⁷,

770• in gematria,

Poretz\"⁸,

And there to join with all the books and writings of our Rabbis, our leaders.

And immediately and truly should this bring with it the redemption of captives from all the holy sparks in the world⁹,

And immediately and truly truly,

All Jews go,

with our young and our old, etc., with our sons and our daughters•"

And,

their silver and their gold with them"¹⁰,

including all their books and writings - to our holy land,

to Jerusalem, the holy city,

to the holy mountain,

to the third Beis HaMikdash,

to the Holy of Holies,

Where the Even HaShtiyah is located unchanged since the creation of the world

And all this immediately and at once.

Sichos - 8 Tishrei 5752

From the sichos of the night of Mum, the 3rd of Parshas ...

Asara Ma'os

(It will become desolate)

And Shabbos Parshas Vayechi,

14 Teves 5752

Parshat Vayechi is the conclusion and seal of the first book

(also in its level and importance)

of the Five Books of the Torah,

the Book of Genesis

(also from the word rosh/head, called "Sefer HaYashar",

the Book of Avraham, Yitzchak and Yaakov, who are called "yesharim" - _ "Maaseh Avot Siman LeBanim"³ - which constitutes instruction and empowerment for the entire service of the "children"

(all Bnei Yisrael)

that begins with "And these are the names of Bnei Yisrael",

and continues throughout the four books that follow,

and in all twenty-four holy books of Torah, Neviim and Kesuvim,

until "Divrei Hayamim"

the chronicles of Bnei Yisrael until the end of all generations.

And it is emphasized in the name and content of the parshah with which they conclude and seal the first book of the Torah:

The name of the parshah — "Vayechi Yaakov" — since "Yaakov" is "the chosen of the patriarchs",

constitute the life of Yaakov, the totality of the "Sefer HaYashar",

the book of Avraham, Yitzchak, and Yaakov,

and through him are drawn

to all Bnei Yisrael, all the matters of the Avos that are in the "Sefer HaYashar"

(And the drawing itself is in the manner of -

Yashar yechezu penimo" and until the status and situation of "Vayechi Yaakov" is made for all Bnei Yisrael until the end of all generations.

And the content of the parshah - Yaakov's blessing to his sons.■

(And before this, also his blessing to the sons of Joseph¹■,

"Ephraim and Menasheh shall be to me like Reuben and Shimon.‟■)

-The extending

(Blessing from the term extending■■)

The matters of Yaakov to all his sons,

the twelve tribes,•׳,

that include all Bnei Yisrael until the end of all generations.

Ten on Shabbos

(A journal for Simchah)

Zsh"P Zitei,

14 Shabbat

And in the language of Chazal\":,

Yaakov Avinu did not die\",

For his offspring are alive, so is he alive"•■ -for the life of Yaakov is eternal life, through this that continues with his offspring and his offspring's offspring until the end of all generations,

His seed in life",

true life through the study and observance of the Torah,

our lives and the length of our days"",

the matter of Yaakov,

as it is written•¹,

And He established a testimony in Yaakov and appointed a Torah in Israel".

And at the conclusion of the reading of Parshat Vayechi, with which they conclude and seal the first book of the Torah, they proclaim,

Chazak chazak v'nitchazek"*■

(as is the custom

and Shimon will be to")

- seeing and hearing

(hint from Mar* beginning of our parshah.

And in sorcery and to Azaz the haughty division and horses *and the faces of the service of the twelve tribes,

that the divisions and hay* also their house to closeness and distance to *' from Bi *and the aspects of the primary service of seeing and hearing

(see also Sefer HaSichos 5703 part 1 page 3-232)

ישראל״)

- ש״And Jacob lived" constitutes a strengthening of the service of all Bnei Yisrael until the end of all generations.

And according to the known [fact] that the Torah portions are specifically related to 7the time in which these portions are read¹ - we must also explain the connection and relationship of the portion of Vayechi

(The conclusion of the first book of the Torah,

Sefer HaYashar,

which gives strength and reinforcement to the service of Bnei Yisrael in all generations)

to the Tenth of Teves,

And particularly in the determination of this year,

that the Tenth of Tevet falls on the third day of Parshat Vayechi,

and the holy Sabbath day of Parshat Vayechi

(in which the elevation and perfection

(.

and they will produce")

of the Tenth of Tevet)

it is on the day of the 14th of Tevet,

Erev and beginning of the 15th of Teves

(which begins at Shabbos Minchah")

in which the moon is "established"

(of the month of Teves)

in "a fire that does not extinguish",

including and especially the completeness of the Tenth of Teves,

as follows.

And with the introduction of the explanation of the unique aspect of the Tenth of Tevet:

On the Tenth of Tevet,

one of the four fasts whose obligation is from the words of the Scribes,

there is a stringency regarding the other fasts

(and even regarding the Ninth

Sefer HaSichos - 5752

of Av whose night is like its day"¹,

unlike other fasts that are from the words of the scribes which are only by day and not at night")

like the fast of Yom Kippur whose obligation is from the Torah - that 'even if it fell on Shabbat

(at the time when they would sanctify based on the sighting",

including also from the time after the destruction,

when there was a semichah Sanhedrin" that they would sanctify ?" based on the sighting?)

they could not postpone it to another day,

because it is stated about it >— 'on this very day,'

like on Yom Kippur"——.

And one can explain this as follows:

The four fasts were established because of four events connected with the destruction that occurred successively - and according to the order of events: On the tenth of Tevet - 'the king of Babylon laid siege'.

on Jerusalem and brought it under siege",

On the seventeenth of Tammuz - 'the walls of Jerusalem were breached',

On the ninth of Av - 'the Temple was destroyed, both the first and the second',

And on the third of Tishrei - 'Gedaliah son of Achikam was killed and the remaining ember of Israel was extinguished, etc.'*־.

And since on the tenth of Tevet was the beginning

(All the sequence of events of)

the destruction,

And at the beginning there is greater impact regarding the—

continuation afterward, and sometimes also regarding the end of the entire matter,

therefore it has greater severity than the other fasts related to the continuation and end of the destruction.

And from this it is also understood regarding the good aspect of the fasts—that the Tenth of Teves is the beginning and opening of the good aspect of all the fasts

(as will be explained)

Therefore,

it is with greater strength and greater vigor than the other fasts

(including also Tishah B'Av on which our righteous Mashiach was born,

the beginning of the Redemption)

as in every opening of a new matter in holy affairs—.

And the explanation of the matter:

The fast day is

(as the verse says•־)

"a day of favor to G-d",

as explained by our master the Alter Rebbe in Igeres HaTeshuvah [that] "the desired fast is a day saturated - 'a time of favor' regarding the matter of teshuvah",

through which the destruction is nullified

the tenth of Teves

(will become joy)

our Sages said: when will,

14 Tevet

And the exile and bring the redemption -,

Israel is redeemed only through repentance,

And the Torah has already promised that ultimately Israel will do repentance.

and immediately they are redeemed.'".

And this matter

(The intention of the day is for repentance that nullifies the destruction and exile and brings the redemption)

It is emphasized on the Tenth of Tevet more than the rest of the nations:

When 'the king of Babylon set'.

against Jerusalem and brought it under siege' - still did not harm Jerusalem itself

(in the houses within it,

and certainly not in the main house,

the Holy Temple/ and even not in the wall that surrounds and protects Jerusalem,

that even the wall was in its integrity,

And the king of Babylon remained outside the wall

(This differs from the events afterward due to which the other fasts were established/

[But the very fact that he was able to, and even encircled the wall and laid siege to Jerusalem,

in such a way that,

no one goes out and no one comes in",

and consequently they could not bring food into the city etc. - this was an undesirable matter" until the establishment of a fast/

And the intent of this event

(the siege on Jerusalem,

But a siege only,

without harming Jerusalem itself,

not even the wall of Jerusalem)

was to arouse Bnei Yisrael to repent immediately"

through which the matter would be nullified

the mention of it"

(Rambam, Hilchos Gerushin 0<chan - shizur hayofi d'fugai zshara b'mivchag - see Be'erova Sam veEzra v'Da z 228 and onward.

the undesirable at its inception

(And consequently, the undesirable course of events of the destruction and exile will not come from this.)

Thus,

That on the Tenth of Tevet it is emphasized that the aspect of constant will regarding the work of repentance, which nullifies the destruction and brings redemption, is greater than on the other fast days״

(For even the wall of Jerusalem remained intact; rather it is something that can arouse to repentance,

That through this, Jerusalem and the Holy Temple will remain complete

(negation of the destruction)

And one should add in explaining his matter the-

49,

That through "thought of repentance" becomes "righteous

(And until my witnesses?)

complete"

(According to the version of the Ohr Zarua, chapter 618?)

And not only that, but "fortunate are the pious• every single day."

"servants of complete repentance"

(Zohar Parshas Sh'tachno Raga 70a/ and it is brought in Tikkunim that even if he was righteous - a single [person] immersed in complete repentance in his generation, he would come to cause death"

(from the short sayings of the Alter Rebbe p. 403)

Sefer HaSichos - 5752

Special of Asara B'Teves - both regarding the beginning of the destruction of the Beis HaMikdash and also, and primarily, regarding the beginning of

(the Redemption and)

the building of the Beis HaMikdash:

Regarding the siege on Yerushalayim

(on Asara B'Teves)

we read in the prophecy of Yechezkel.

"And you, take for yourself an iron pan, and place it as an iron wall between you and the city, etc. And it shall be under siege, etc. It is a sign for the House of Israel"

(

Thus will Jerusalem come in siege"")

And one could say,

that in the sign for the siege by means of.

The destruction of the Beis HaMikdash is also hinted at by "iron" - because,

"Iron" is excluded from the Beis HaMikdash,

as per the Shulchan Aruch,

And the house, when it was being built, was of whole stone, etc., and hammers and axes, any iron tool was not heard in the house while it was being built״“

Since it pertains to the destruction of the Beis HaMikdash,

as it is stated in the Midrash*.

And this is the terumah etc.

gold, silver, and copper.

But iron is not written here, neither in the Mishkan nor in the Beis HaMikdash", because it is compared to Edom who destroyed it in the time of the Beis HaMikdash.

And the correction for this is through the iron of holiness:

Chazal said:

Any Torah scholar who is not as hard as iron is not a Torah scholar.

As it is written: 'a land whose stones are iron,'

Do not read 'its stones' but 'its builders',

That this is the matter of 'stiff-necked' for virtue—

the strength and the force

(iron)

of the essence of the soul,

Through which the iron of idolatry is nullified, which is

(the stiffness of the neck of the evil inclination -“.

And this matter is particularly relevant to the Tenth of Tevet - because,

the intention of the siege

(siege only,

without even harming the wall of Jerusalem)

was

the Tenth of Tevet

(Yichafcha opposite it)

And the explanation is Mechai,

14 Tevet

To arouse to repentance so that also the wall of Jerusalem will remain and be in its completeness.

(Pil)

And its meaning in the service of G-d - guarding the perfection of the Torah,

"I am a wall, this is Torah,"

In a manner of strength and vigor of 'iron' of holiness,

Stones

(Builders,

Torah scholars)

Iron*.

And moreover - that also the intention and purpose in the continuation of the events of the siege until the action of iron in the destruction of the Beis HaMikdash

(since they did not repent, etc.) it is,

so that there will be the perfection of the holy "Iron*" in the building of the Third Beis HaMikdash:

It is brought in the Midrash: "Gold, silver, and copper" correspond to the three Patriarchs Avraham, Yitzchak, and Yaakov - "Gold is Avraham."

Silver is Yitzchok.

And copper is Yaakov.

And according to the known, that also the Holy Temples correspond to Avraham Yitzchok and Yaakov,

"Avraham of whom it is written mountain.

Yitzchok of whom it is written field.

Yaakov who called it "House",

One must say,

That gold, silver, and copper correspond to the three Holy Temples: gold corresponding to the First Temple,

silver corresponding to the Second Temple,

and copper corresponding to the Third Temple.

And the explanation of this: ShK"Y Yaakov, whose essence is Torah

(as above, sec. 1/ we also make the clarification of "copper"

(from the word "nachash",

the primordial snake,

which is the essence of the kelipah,

that was rectified through the holy "copper"/ whose essence and completeness is in the Third Beis HaMikdash corresponding to Yaakov.

And we should add,

that "copper" also alludes to

the standing and situation of the time of exile

(after the destruction of the Second Temple)

Whereas the perfection of the third Beis HaMikdash is hinted from the refinement of "iron" of idolatry,

that is even lower than "copper",

that through them one comes to

the perfection of "iron" of holiness:

Gold, silver, and copper are in order from highest to lowest - that gold is the most precious,

silver is lower than gold,

and copper is also lower than silver.

And it is also hinted in their acronym: "gold",

acronym of "this gives health",

Silver",

acronym of "when there is danger of fear",

and "copper",

acronym of "giving of a sick person who said 'give'"."

And based on this, one could say,

"Gold" indicates

(the first Tabernacle which was perfect

("This gives health")

And "silver" indicates the Second Temple which lacked five things"

(Therefore "there is a fear of danger, lest there be, G-d forbid, the deficiency of the entire Beis HaMikdash" and "copper"

(which is below gold and silver)

indicates the status and condition of the time of exile,

that because of the lack of the Beis HaMikdash, Bnei Yisrael are in a state and situation of "a sick person who says 'give [to me]',"

that this is the request and demand from Hashem to give

("whoever gives with a generous eye gives")

the third Beis HaMikdash, may it be built, with ultimate perfection

(also regarding the Mishkan and the First Temple)

- "Mikdash Adon-ai, Your hands established"

"in the building of the Holy One, blessed is He,"

an eternal house

(that there is no destruction after it)

And it can be said,

that the quality of eternity of the third Beis HaMikdash

(that after the destruction of the first Beis HaMikdash

Sefer HaMittos - 5752

and the second Beis HaMikdash, an eternal Temple will be built, after which there is no destruction)

— is hinted at in the strength and force of,

Iron of holiness.

And in the style of the teachings of Kabbalah and Chassidus:

It is known⁷⁴ that,

Barzel is an acronym for Bilhah, Rachel, Zilpah, Leah,

the four wives of Yaakov who are the matriarchs of the twelve tribes,

And corresponding to them there are also four categories of kelipah (impurity),

as stated in Ogiyot,

His bed, a bed of iron"

that they are the foreign worship of the⁷⁵ matriarchs in holiness.

And to add,

that also the order of the four matriarchs that are in 'iron'

(Bilhah before Rachel and Zilpah before Leah,

maidservant before her mistress)

it is the order of idolatry -

maidservant" that she will inherit her mistress"".

And it may be said,

that also in holiness there is the order of 'iron' - a maidservant before her mistress in superiority:

And prefacing the superiority of the Matriarchs over the Patriarchs,

as it is written regarding Avraham,

"Everything that Sarah tells you, listen to her voice",

that Avraham was secondary to Sarah in prophecy"•⁷ - in the manner and pattern of the future state where 'a female will surround a male'⁷,

A woman of valor is the crown of her husband"

that the Sefirah of Malchus rises above all the Sefiros

(The end of deed is first in thought*) ^ Similar to this was with the Patriarchs,

as our Sages said"

Three things the Holy One, blessed be He, gave them a taste in this world from the World to Come,

Avraham, Yitzchak and Yaakov,

as it is said of them "with all, from all, all"."

And similarly regarding the superiority of the maidservants over the mistresses

(Bilhah before Rachel and Zilpah before Leah")

as it is written about Rachel who gave her maidservant

(Bilhah)

to Jacob,

And I shall also be built from her" - that the matriarchs" are of the aspect of Malchus of Atzilus,

and the maidservants are of the aspect of Malchus in its descent to Bi'ah,

and help me•,

The stone which the builders rejected has become the chief cornerstone",

that the patriarchs who build the kingdom through their marriages with the matriarchs",

did not want

(from their own perspective)

to marry the maidservants because they despised the descent into BiYA

(the concept of the maidservants/ and nonetheless,

specifically through their marriages with the maidservants

(in the aspect of Malchus in its descent to BYA)

There is built and elevated the kingdoms with ultimate perfection

( ,

a maidservant who inherits her mistress" in a positive sense)

And similarly one should explain regarding the Beis HaMikdash:

It is explained in Chassidus discourses" the reason that the Beis HaMikdash was specifically of stones

(unlike the Mishkan which was of acacia wood / and until "its builders do not have any protruding wood"⁸

(Mishnah Avot? immersed?)

— since that

the Tenth of Tevet

(He will turn you into desolation)

and the 15th of Tevet, Vayechi,

the 14th of Tevet

had in it a semblance of the perfection of the future that the sefirah of malchus will be above Zeir Anpin

(,

"A woman of valor is the crown of her husband"/ and therefore was built from stones,

inanimate,

alludes to the Sefirah of Malchus,

and not from shittim wood,

vegetative,

alludes to Ze'ir Anpin

(but not from iron• which is lower than stones,

alludes to the Sefirah of Malchus in its descent to BYA)

And we must say,

that in the future Holy Temple the quality of Malchut will be revealed

(not only as it is in Atzilut,

but also and primarily)

in its descent to BYA,

which will be expressed in the strength and force

(not only of stones,

But also)

iron which is stronger than stones,

land

(Sefirah of Malchus)

whose stones are iron"

in the manner of the superiority of the handmaidens over the matriarchs

(completeness of Binyan and elevation of Malchus)

which is hinted in the initials of —,

iron"".

that,

all iron tools shall not be heard in his house in his buildings,

in the revealed of his* rebel from bludgeon slithers in concealment,

the pit to his house bring out rebel mock weight)

ואולי יש לומר,

שהשלימות ד־ נרזל דקדושה שבביהמ״ק השלישי תבוא

(לא רק בחוזק ותוקף הנצחיות,

אלא)

גם בכך שבנינו יהי׳

(לא רק מאבנים,

אלא)

גם מברזל,

that the iron itself will be a partition of the building of the Beis HaMikdash itself:

Iron is not written.

In the Mishkan and in the Mikdash.

that destroyed the Beis HaMikdash” - refers to the First Temple and Second Temple which were destroyed by iron; but not so the future Mikdash,

eternal house that cannot be destroyed - there is no concern in it about the matter of iron of idolatry,

Since in the future the reality of the iron of idolatry will be nullified, "

And consequently, our building can and must also be like iron,

In order to emphasize the elevation and the suddenness of the transformation of the iron” that destroyed the Holy Temple into iron that becomes part of the building of the Holy Temple.

And it can be said,

That which is written in Chronicles, "

(regarding David's preparation of all that was necessary for the building of the Holy Temple)

"I have prepared for the House of G-d: gold for gold, silver for silver, copper for copper, iron for iron, etc."

"And iron, one hundred thousand kikars\" - its essence and completeness in the future Temple\" to be built by David the King.

Gavo•

(Yevafot 62,

and the L‑rd appeared to Jacob

(acronym: iron)

Tam.

Canopy of Iron■ of Holiness

(She'ayiz pahpachim he,

Iron Wall■ in the Prophecy of the Scattered on the Canopy of Jerusalem,

Bidlakpo 0*0•

Sefed HaShChazat - 5752

Mashiach'iy,

Sheb'binenu Yihiyeh

(Not only from gold, silver, and copper in the ultimate perfection*•¹,

but)

also from iron"'.

Accordingly, it can be said that the matter of the Tenth of Tevet is the beginning of the building of the future Holy Temple in the future redemption:

For the candles of the goats and for the hewing of the stones, the\",

Zaval regarding its continuation, and the Temple itself is entirely devoid of iron,

see there.

And certainly the shkeds what in complete thanks there.

And move also mass Blize! Crow sh.

This bank the living house

(from the place there)

and it was

(not only in the Temple,

but also)

In the term of the estimate that is in its extension

(Baraita of the Work of the Mishkan, ch. 1.

Yalkut Shimoni Tetzaveh remez 365 and notes section Ra'anan/

And in the note of Mahardu

(to his praise in note 51)

And from the discussion in Basun: beginning of chapter 1 and "Iron to iron etc." one hundred thousand kikars of iron,

It is possible that this was in the hazara and not in the senima — that the iron was like the sanctuary itself.

(That it was not according to the opinion of the Rasanak, who said it was only for the vessels for the lights of the goats and for the flow of the stones / but in the winter and not inside.

And the evil where he fed that they used in the repeats of the First Temple such a large amount of iron

(from Shiziv in the future Temple to be built -.

Even though it is written in Ezekiel, it is not explicit and clear*,

There is room to say that its building will also be in iron,

inside)

Although the siege of the Tenth of Tevet was the beginning of the events of the destruction of the Holy Temple,

Behold,

since the intention in this is that afterwards and through this the future Temple will be built¹,

an eternal house,

thus,

that the beginning of the events of the destruction of the Holy Temple is also

(and primarily)

the beginning of the building of the future Temple.

And the matter! This is hinted at in the sign given in connection to the siege of the Tenth of Tevet -,

"And you, take for yourself an iron pan and place it as an iron wall; it shall be a sign for the house of Israel" - that the intent and purpose of

(beginning)

the destruction of* the iron of idolatry,

it is,

so that afterward the perfection of the "iron" of holiness will be revealed in the Holy Temple and in the Future.

The sanctity that was with us did not cast off the raven's vessel.

(Arod Arad bal.)

And see Tosafot there.

Tosafot Nelia Menachot 107,

Tosafot such as Eranek and,

It is important to say the segregation in this - that in the Second Temple and its law, the involvement in filtration and overturning of the foreign language"

(From the request of the building of the First [Temple], that because of its great holiness the external ones were banished, and therefore iron was also hidden in it,

but,

Only the iron of the Menorah which was in place of silver and gold and covered with goat skin,

And the iron of the cubit which was like a raven on the roof of the Temple which was outside

(See note from / from Moshiach - in the Third Beis HaMikdash there will be an iron smell

(

one hundred thousand lyres•)

In the beginning of his strength,

Since there will be clarification and transformation of the iron, the perfection will be revealed.

Asarah B'Teves

(will turn into joy)

Zsh"p Vayechi,

14 Teves

And it will be sweeter still - that the connection to the future redemption is also hinted in the content of the time of the Tenth of Teves:

The month of Teves is the tenth month⁵•■

(

the tenth month is the month of Teves״“׳)

By the count of months from the month of Nissan

(,

Month of redemption""■/ And in the tenth month with him on the tenth day,

Tenth of the tenth -,

The tenth shall be holy""• - which alludes to the completeness of the future redemption, in which there will be the completeness of ten

(,

upon a ten-stringed instrument"

a tenth song•"

The tenth heifer and the tenth count.",

And similarly in Eretz Yisrael - not only the land of seven nations,

but the land of ten nations¹")

Furthermore: the month of Teves

(including and especially the tenth of it)

is,

the month⁵" that the body derives pleasure from the body״•״ - that the body, as it were, of the upper realm,

His Essence and Being, may He be blessed,

enjoys

(as it were)

what-

censure

(below)

of each and every Jew⁵,

that is enduring

(mainly)

about the status and situation of the future to come,

that then the soul is nourished from the body•\"

and more than that,

the pleasure of the Essence, so to speak, from the body.

And with extra emphasis in the fixed calendar of this year - that the Tenth of Tevet falls on the third day of the week in which "ki tov" is doubled\":

The second time

(double)

that,

"for it is good" it is regarding the creation,

grass, herb yielding seed after its kind, and tree yielding fruit, whose seed is in itself, after its kind" - that the sowing of the seed includes and constitutes

(also)

the beginning of the growth of the fruits.

And its analogy on the third day on which the tenth of Tevet falls - that in this fixed time it is most emphasized that the beginning of the destruction and exile is the beginning of the redemption,

in the manner and analogy of the sowing that includes and constitutes the beginning of the growth,

as is known" that exile is compared to sowing,

As it is simple,

"And I will sow her for Me in the land,"

that through this the growth becomes a greater increase,

As the saying,

"Does a person sow a se'ah only to bring in several kor?",

and to the ultimate of increase until

to the way

(and this secret is collected in volume 2, 100, etc.)

And therefore the beginning of the Redemption,

The burial and birth of the East

See Likkutei Levi Yitzchak 36

Sefer HaSichos - 5752

Ein Sof,

their fruits--■ and the fruits of their fruits until the end of the entire world"⁵-'.

and through this, the perfection of good is revealed and comes into being — “doubled⁵ in it, ‘for it is good’” — the good of the true and complete redemption and the building of the Beis HaMikdash,

an eternal redemption and an eternal Beis HaMikdash,

the third redemption and the third Beis HaMikdash,

as it is written: “On the third day He will raise us up and we shall live before Him.”

Based on this, we can also explain the connection and relevance to Parshat Vayechi — the conclusion and seal of the first book

(the straight)

of the Torah,

and the decree

("A strong decree and let us be strengthened")

on all the books after this:

since the conclusion and seal of the first book of the Torah is about the state and condition of Bnei Yisrael in the land of Egypt

(.

And Yaakov lived in the land of Egypt,

"and he was placed in an ark in Egypt"/ from which the beginning of the exile was made

[as emphasized in the

Continuation at the beginning of the Book of Shemos.

(which is read on Shabbos Mincha of Parshas Vayechi)

"And these are the names of the children of Israel coming to Egypt"

And its continuation at the beginning of the Egyptian bondage after that.

And Yosef died.

And he was placed in a coffin in Egypt.

- There is a need for strengthening at all times during the exile,

to the ascent from exile to redemption

[And in the language of our Sages: "Reuven and Shimon, descend! Reuven and Shimon, ascend!",

that the descent of the exile is for the sake of the ascent of the redemption, as stated at the conclusion and seal

(of all 24 holy books)

Divrei HaYamim (Chronicles).

Hashem, G-d of the heavens.

He commanded me to build Him a House in Jerusalem... Whoever among you of all His people—may his God be with him—let him go up,

The ascent from exile to redemption to build the Holy Temple, a greater ascent,

As it is written, "The glory of this latter house shall be greater than that of the former,"

which refers

(also and)

primarily to the Third Holy Temple"'.

And the content of the strengthening for all the time of the exile is —

And Jacob lived":

Jacob,

whose meaning is Torah,

is the central line,

the middle bar that passes through from one end to the short" from the height of levels and gradations until the end of all ranks'—*,

that is,

that is drawn and descends below as it is above without changes,

and through this the strength of His existence is revealed,

True reality

(,

"Give truth to Jacob" - - ■)

and eternal

("Our father Jacob did not die") / and therefore,

from him and through him is drawn the strengthening for all of Israel for all time during the exile,

that also in their descent into exile, there is for them a state and condition of "And Jacob lived",

true life according to the Torah,

in which is emphasized the force, truth, and eternity of Bnei Yisrael,

as revealed in the elevation and perfection of the true and complete Redemption,

an eternal redemption and an eternal Beis HaMikdash,

the third redemption and the third Beis HaMikdash,

connected with

(the third of the Patriarchs)

Yaakov-⁵■

(Mil S"d)

Awakening on Shabbat

(יואן to the expert)

and March and Vayechi,

14th of Tevet

And in more parshiyot:

The strengthening for all the time of the exile until the true and complete redemption is accomplished by means of that which,

his seed in life... since the eternity of Jacob is emphasized and revealed in 'his seed'.

the continuation and existence of his seed and the seed of his seed until the end of all generations in their conduct in life in daily life in the ways of Yaakov,

and through this is actually revealed the eternity of the future redemption and the future Temple that is opposite Yaakov."■.

And this concept is emphasized in the continuation of the parshah -.

And Yisrael bowed at the head of the bed"

Because his bed was complete""■,

And his blessing to all twelve tribes

(,

And he blessed them all with the meaning of Hashem's name)

— that in the perfection of all the twelve tribes

(which include all of the Jewish people)

The eternity of Yaakov's life is drawn and revealed

(,

"and Yaakov lived")

until the end of all generations,

that through this power they go out and ascend from exile to the eternal redemption.

And it is to be said,

that "his seed in life" hints that the exile is a matter of seeding that includes and causes the beginning of the flourishing of the redemption

(as above, section 48)

And this is the content of the strengthening for all time during

you have struck until the four corners of the world,

that we are bound and Pharaoh beautiful zekadfah etc.,

here Shala dust to afflict them our affliction and to laugh.

This is the dust of Isaiah and the future inheritance of Yaizen humble-'

(Parsha* Odem)

The exile,

Since it is known that the growth of the redemption is accomplished through the planting of 'our deeds and service during the entire time of the exile'⁶.

And accordingly, the connection and relationship of Parshas Vayechi to the Tenth of Teves is understood - because,

On the Tenth of Teves it is emphasized that the beginning of the destruction and exile with the siege of Jerusalem is the beginning of the construction of the future Temple with eternal strength and vigor,

And therefore they call it Parshat Vayechi,

in which it is emphasized that the beginning of the exile in the descent to Egypt includes and constitutes the beginning of the eternal redemption,

similar to the sowing

(

"sow for yourselves with righteousness"

which includes and constitutes the beginning of growth in an eternal manner.

And it will be sweetened more the connection and relationship of—

"sow for yourselves with righteousness" to the strength of iron of holiness

(That the destruction of the Beis HaMikdash by iron of idolatry is the beginning of the strength of iron in the future Beis HaMikdash,

as above, ibid.)

- Since,

his seed in life""■ is the perfection of the twelve tribes, children of

(the four Matriarchs whose initials are)

iron" of holiness -,

stones of iron":.

Avnei"

(not only from the word boni,

e"t Avnei' but boni",

but)

also from the word,

ben■•*■,

the sons of,

"Iron" - through their strength and power in all matters of holiness

(,

"stones of iron"/ they turn the iron of idolatry that destroyed the Holy Temple into iron of holiness in the construction of the future Holy Temple•*^,.

Sefer HaSichos - 5752

And in the aforementioned, an additional special elevation is added in our generation,

And particularly in this year:

Our generation is the last generation of exile and it is the first generation of redemption - as announced and proclaimed by His Holiness the Rebbe, leader of our generation,

Yosef of our generation

(named after the first Yosef who announced and declared that "God will surely remember you and bring you up from this land to the land that He swore to Abraham, Isaac, and Jacob"²)

that all our deeds and service are already completed,

and all the deadlines have already passed and they have already repented,

and all the preparations are already finished, in the manner of 'great understanding',

and the bull is prepared for the feast of the future,

Leviathan and the wild ox, and the preserved wine.

And with extra emphasis this year:

This year is particularly connected to the end of the exile and to the redemption

(since all the deadlines have already passed!)

-"It will be a year of wonders in it,"

"with everything, all" - which refers to the true and complete redemption through our righteous Mashiach

("As in the days of your exodus

from the land of Egypt I will show him wonders"")

so that all matters will be

("in all, from all, everything")

in a manner of "wonders".

And moreover, the main point,

"In all, from all, everything" is the level of the Patriarchs that the Holy One, blessed be He, gave them a taste of the World to Come,

and the completion of this

(by the Patriarchs of all the Children of Israel, and consequently also by every single one of the Children of Israel)

will be in the future,

When the three Patriarchs will arise,

and together with them the four Matriarchs³"

(The four Matriarchs: Sarah, Rivka, Rachel, and Leah,

and the four Matriarchs of the twelve tribes: Bilhah, Rachel, Zilpah, Leah)

And on the contrary,

"A female shall surround a male,"

"A woman of valor is the crown of her husband."•"

As emphasized in the order of the four Matriarchs in the initials of "Barzel",

And together with them all the Jewish people of all generations,

"Awake and sing, you who dwell in dust"",

And all the more so all the Jewish people of our generation

(living souls in living bodies without interruption, G‑d forbid, in life at all)

And the leader of our generation at our head,

And all of them together come to our holy land,

"A land"⁵ of wheat and barley and vine and fig and pomegranate, a land of olive oil and honey"⁵,

And corresponding to them in the kelipah are two nobles and two maidservants,

The nobles.

They are the secret of ?"1 and Chafo-R,

And when our righteous Mashiach will come, B"B, then he will subdue the kelipot.

Zayir and Chamor etc.

Tenth of Tevet

(Yachpach Lishchach)

and Shabbat Parshat Mattot,

14 Tevet

"a land whose stones are iron"

And there itself - to Jerusalem, the holy city, and to the Third Holy Temple,

in which there will be the completion of,

the 'iron' of holiness.

And therefore,

In our generation and in this year, the strengthening is emphasized most and especially in highlighting the purpose and objective of the redemption that exists at the beginning of the time of exile,

And especially after the completion of our deeds and service during all the time of the exile,

And immediately and at once the eternal redemption and the eternal Holy Temple come in actuality and in revelation,

that then we see

that instead of the siege on Jerusalem, the completeness of the expansion of Jerusalem is made⁴,

And she raised and sat under me",

that you lengthen and give ■ Chabad⁵,

and until “the open cities counted Jerusalem”!,"

above measurement and limitation of a wall,

since Jerusalem is destined to spread throughout all Eretz Yisrael

(and Eretz Yisrael will spread throughout the entire world)

And instead of the "iron" of idol worship that is connected with the destruction of the Holy Temple, the completeness of the "iron" of holiness is made in the building of the Third Holy Temple.

According to this, it is also understood the lesson and instruction and the empowerment that are "taken" from Parshat Vayechi regarding actual deed -,

his seed in life• -

Additional strengthening in his thought, speech and action, and eternal force in the sowing of matters of Torah and mitzvot that brings immediately the growth of the redemption:

Regarding the action of "his seed" - additional strengthening in the education of sons and daughters

(including also,

And you shall teach them to your children, these are the students"•")

With eternal force,

that goes on and continues even when the father's action ceases

(and the Rav)

the educator

(who continues to occupy himself with other matters for long and good years/ since the act of education was done in a manner of sowing,

which includes and brings into effect the continuation of the growth of his seed and his seed's seed until the end of all generations,

His seed in life",

for in this is evident the power of eternity of the life of the educator,

he is in life".

And so too regarding each and every action of his that is called by the name,

sowing" - that every particular action,

one deed,

one speech and one thought,

is made with the force of the eternity of,

sowing" that includes and brings into actuality the continuation of the growth of multiple good deeds,

their fruits and the fruits of their fruits until the end of the entire world,

therefore,

even when the performance of the action is interrupted by the Torah

[both the interruption of this action by doing another action,

and the interruption of rest in order to replenish strength for the continuation of the action afterwards,

at the time of sleep

(that the soul ascends on high to draw for itself life•"/ that then it is said there is an interruption in action and speech and even in thought/ this is in the manner of,

his seed

(his action)

in life,

that is not a one-time action that ends with the completion of its performance"⁷,

but a living action

Sefer HaSichos - 5752

in a continuous manner and even to an eternal manner,

being an action of "sowing" that produces redemption and fruits of fruits ad infinitum,

through which the strength of the eternity of his life is evident,

is in life,

in every single action performed during the days of his life.

And this matter is accomplished by revealing the aspect of Yaakov

(

Vayechi Yaakov")

which is found in it — <i>yud, eikev</i>¹,

the <i>yud</i> hints at the point of Judaism,

the essence of the soul

(for in its very being,

it is truly a part of G-d above)¹,

it contains the <i>yud</i> of the Name Havayah^* which is the initial of the entire Name, and it extends and penetrates all of his existence until the heel,

therefore,

the power of the eternality of the essence of the soul is revealed in each and every action, which is in a manner of planting, through which growth is brought about infinitely.

And furthermore, the main point is that the planting in this one action brings about and causes the growth of the Redemption,

as per the ruling of the Rambam\! through which,

one mitzvah\

one deed, one word, and one thought,

tips the scales for himself and the entire world to the side of merit and brings about for him and them salvation and deliverance\"

that then each and every Jew will have eternal life in its simple sense,

starting with the Children of Israel in this generation,

Souls in bodies,

for length of days and good years,

not only a hundred and forty-seven years,

like the years of Jacob's life,

and not only 180 years like the years of Isaac's life,

but eternal life,

and so too regarding Bnei Yisrael in all the generations before us,

as it is written, 'Awake and sing, you who dwell in dust,'

And regarding Bnei Yisrael in all subsequent generations,

until the end of all generations.

May it be His will that the resolution itself regarding the addition of a mitzvah

one mitzvah in a manner of sowing

(even before its actual fulfillment)

will be the

sowing

that will bring the actual growth of the redemption,

and immediately and at once"²,

on this holy Shabbat,

the Shabbat of Chazak of the first book of the Torah,

which includes the strengthening of all five Chumashim and the 24 holy books,

until the conclusion of Divrei Hayamim II,

and he ascended"

the ascent from exile to redemption"¹,

And until before the reading of Minchah,

And these are the names of the children of Israel coming to Egypt,"

Already done,

Reuven and Shimon, your Salkich,

All twelve tribes,

The Patriarchs and Matriarchs,

And Moshe and Aharon with them,

And the Nasi of our generation - Yosef of our generation - Sh,

did not die"

like our father Yaakov

(,

These are the generations of Yaakov Yosef""¹/ Why"• Sh"nasi• Roshei Teivot,

the spark of our father Yaakov"

And through the connection and nullification to the Nasi of the generation, this is drawn down to each and every one of the people of the generation.

And simply - that immediately and instantly,

Hashem will again extend His hand, etc., and gather the dispersed of Israel, and the scattered of Yehuda He will gather"¹ from the four corners of the earth"•",

With our young and with our old, etc., with our sons

You did on Shabbat

(*Chesen for joy)

and Shas Zitei,

14 Shabbat

and with our daughters״■״,

Sh,

He

(the Holy One, blessed be He)

Himself.

He holds each person individually by his hands from his place,

regarding the statement, "And you will be gathered one by one, children of Israel"■,

and returns them all — and He returns? from among them

(.

And the L-rd² your G-d will return your captivity",

The verse calls redemption for itself that He will return with them"*^,*)

- together with the synagogues and study halls and the charity institutions

(with all the books and manuscripts)

returned to the land"■

(beginning from the synagogue and study hall of his holy honor, my master and father-in-law, the Rebbe, leader of our generation,

that we are now literally in it,

The house of our Rebbe in Babylon""■/ and also the private houses of each and every one of Bnei Yisrael that have become actual houses of Torah, prayer, and charity,

And their silver"■ and their gold with them""■ - to our holy land,

to Jerusalem, the holy city,

and to the Third Holy Temple.

And each one points with his finger and says this: Behold, our righteous Mashiach,

Behold, the Kvod Kedushas Shemo V'Chasdo Adoneinu Moreinu V'Rabbeinu

the Nasi of our generation,

"Behold" our G-d this... etc. this is Havayah",

And behold, the table is set and prepared for the feast of the Leviathan and the wild ox and the preserved wine■•■,

At its conclusion, King David Mashiach says,

"I will bless, and it is fitting for me to bless""■.

And it begins with the meal of Motza'ei Shabbat Kodesh

(in addition to the continuation of the meal

(wine and food)

At the farbrengen of the Sabbath day, which is from his entrails and example.

a day that is entirely Shabbat and rest for the life of the worlds""■/,

the feast of David the King Messiah״י•׳,

and particularly on Sunday the fifteenth of the month,

the moon stands

(of the month of Tevet)

in completeness",

which will surely be arranged with great glory and splendor,

And furthermore, and this is the main point,

that it will be arranged together with David, King Messiah, at our head,

since even before that

(among the holy people)

they come,

with••■ clouds of heaven to our holy land,

to Jerusalem, the holy city,

to the holy mountain,

to the Holy Temple and to the Holy of Holies.

Sefer HaSichos - 5752

From sichos of Shabbos Parshas Shemos,

21 Teves 5752

On "And these are the names of the children of Israel coming to Egypt," there stands in the Midrash: "Because of the redemption of Israel they are mentioned here"? And the Midrash further explains how each name of the "children of Israel"

(the twelve tribes)

is connected with the redemption.

It immediately requires an explanation: In "haba'im mitzraimah" [those who came to Egypt], it speaks simply about the descent of the Jews into the Egyptian exile,

as it is told in the continuation of the verses and the portions,

and only a long time after that was the Exodus from Egypt

(as it is not discussed in our portion,

not in the following portion

(- Va'eira)

but in the middle of the following portion

(in Parshat Bo)

; As the Midrash says: "On account of the redemption of Israel they are mentioned here"/ But that is exactly the opposite of "those who came to Egypt" — regarding which it speaks "here"?!

In another Midrash it states: that the redemption from Egypt was "for the sake of.

that they did not change their name,

Reuven and Shimon descended, Reuven and Shimon ascended".

So accordingly, one can say that in "And these are the names of the children of Yisra

Beginning of our portion.

"To those coming to Egypt" emphasizes also the merit due to which Jews were redeemed from Egypt

("they did not change their names")

And this is no contradiction to the simple interpretation in "those coming to Egypt"

(the descent into exile/ because here is only a hint to the reason why Jews were later redeemed from Egypt - that during the exile,

beginning from its start when it was "those coming to Egypt",

is "And these are the names of the children of Israel",

"that they did not change their name"; according to the first midrash mentioned above, it follows,

Not only that because of "And these are the names of the children of Israel" the redemption comes at a set time two hundred and ten years after this,

But further - the names themselves were mentioned here "for the sake of the redemption of Israel",

d,

that "And these are the names of the children of Israel coming to Egypt" indicates the redemption,

which seems at first glance to contradict the simple meaning of "coming to Egypt",

the descent into exile.

One must understand: According to the interpretation of the Midrash that 'it is mentioned here for the sake of the redemption of Israel,'

Then even if we find an explanation that 'those who came to Egypt' is connected to the redemption of Israel - we must first have a reasoning why the verse emphasizes this; here we are now speaking about the descent into Egypt.

Furthermore: 'for the sake of the redemption of Israel' also includes - the future redemption to come,

As it states in that Midrash in explaining the connection of the name Yosef to redemption,

"Yosef, because the Holy One, blessed be He, will add and"

shin 8 names,

the 2nd of Teves,

to redeem Israel from the kingdoms of evil just as He redeemed them from Egypt,

As it is written: • And it shall come to pass on that day, that the Lord will again set His hand, etc.

With this the question becomes even stronger: Not only that one connects the descent into the exile of Egypt

(

those who came to Egypt"

with the redemption from Egypt,

but one also connects it - with the future redemption to come

(which comes a long time after the exodus from Egypt and all the more so after the descent into Egypt)

And in a different style: what connection does [it] have,

those coming to Egypt"

(the descent of Yaakov and all his sons and 17

years of sitting in tranquility,

then the time of forgetfulness etc. etc. and the magicians of Egypt and Pharaoh celebrated 'let us deal wisely' etc. etc. until the Jews begin the Egyptian exile)

with the future redemption to come!

For this one must also understand - how this relates to all matters of Torah from the language of instruction: what is from this the study and instruction now,

Thousands of years later,

those who came to Egypt" and after the Exodus from Egypt?

And one should say the point of explanation in this:

The entire matter of Pah,

those who came to Egypt" is in truth -,

the redemption of Israel".

And that what meanwhile there is a descent is that in externality,

But in essence, the descent itself is

(Not only for the sake and purpose of the ascent^, that was in the Exodus from Egypt,

but even more so -)

a part of the ascent and redemption itself,

until - the ascent of the true and complete redemption.

And therefore the Midrash says,

And these are the names of the children of Israel

who came to Egypt" - "on account of the redemption of Israel they were mentioned here",

Also refers to the future redemption.

And since all matters of,

those who came to Egypt" and the Exodus from Egypt are also drawn forth afterwards,

also in the present time - as our sages of blessed memory said,

All kingdoms are called by the name of Egypt,

And we mention the Exodus from Egypt every day,

And,

in every generation.

[And each and every day]

A person is obligated to see himself as if he went out

[today]

from Egypt" - we learn from this,

that in this present exile one must completely surrender to,

the redemption of Israel",

the true and complete redemption,

as follows.

We will understand this in the context of the explanation in the last <i>mishnah</i> in the first chapter of <i>Berachot</i>"

(As it is also said in the text of the <i>Haggadah of Pesach</i>■:,

Rabbi Elazar ben Azaryah said: I am like a seventy-year-old man, and I did not merit that the Exodus from Egypt be said at night until Ben Zoma expounded: "So that you remember the day of your going out from the land of Egypt all the days of your life,

The days of your life — the days; 'all the days of your life' — to include the nights."

Sefer HaSichos - 5752

And the Sages say: 'Your days' — this world; 'all your days' — to include the days of Moshiach."

Rashi says: "Like a seventy-year-old man — I already appeared old, but not actually old, because old age had come upon him on the day they removed Rabban Gamliel from the presidency and appointed Rabbi Elazar ben Azaryah as president, as it is stated later in the chapter <i>Tefillat HaShachar</i>,

And on that day, ben Zoma expounded this verse.

And it requires explanation: What is the connection between this maamar from the author of the maamar •■ Rabbi Elazar ben Azaryah, and the connection to the fact that the Mishnah was said on the day

(or in connection with the day of Yosi■)

when Rabban Gamliel was appointed Nasi?

It is implied to say that since Rabban Gamliel was occupied with the sugya in Torah on the day he became Nasi,

this is connected with his avodah as Nasi in Israel.

[Up to the obligation of precedence in Torah study in matters that are time-dependent.]

And it can be said that the same applies regarding every Jew, and especially in connection with his Torah study in matters that are time-dependent; and also the connection with the words of Rabban Gamliel: "I am like a seventy-year-old."

Specifically seventy years.

And the explanation of the matter:

In the Mishnah, the greatness of the elevation and praise of the Exodus from Egypt is expressed,

that after the Jews came out of Egypt,

there is the obligation to remember the Exodus from Egypt "all the days of your life,"

both by day and by night

(as per Ben Zoma/ and both in this world and in the days of Moshiach

(as the words of the sages)

The reason for this is - because

(remembrance of)

Yetzias Mitzrayim is a "great foundation and strong pillar in our Torah and our faith etc.,"

Thus the "opening of the poor of the redemption" opened - that Jews went out from the category of servitude and became free people essentially"

("they are my servants, not servants to servants"/ and in a manner of a continuous action²⁷ forever.

And in the service of man": Yetzias Mitzrayim means the exodus from

(The.

Divine soul of)

From boundaries and limits of the imprisonment of the body and this world in general,

And become connected and unified with the Above through Torah and mitzvos.

And since this is a general principle in the entire Torah and Judaism,

Therefore "Remember the day you left the land of Egypt all the days of your life,"

Until in a manner that "In every generation and generation