English translation — ש"פ שמות, ב״א טבת

"the days of your life" is an additional expression to "nights",

also "to bring about the days of Moshiach" - that even in a state of exile

(Where there exists a reality of "its interior is like its exterior")

One can bring about the complete Redemption.

And this is hinted at in the statement: "Even Rabban Gamliel did not keep himself from the study hall even for one hour,"

that

(Rabbi Elazar ben Azariah explains that)

Also Rabban Gamliel — whose level of service is connected with the days of Mashiach

(as above)

— agrees and assists the mode of conduct of Rabbi Elazar ben Azariah,

Then "permission was given to students to enter the study hall".

And there is additional explanation also in that the aforementioned Mishnah is at the end of the first chapter of Tractate Berachot: the beginning of

(first chapter)

Tractate Berachot: "From what time may one recite the Shema in the evenings?",

which means

(in spiritual service)

the action of reciting Shema

(Acceptance of the yoke of the kingdom of heaven³,

And in the manner of "from when" (from the term "awe")

Even "in its evaluations,"

There is no darkness of night and exile: and this is the content at the end of the chapter - that "their end is embedded in their beginning" - that "we mention the Exodus from Egypt at nights"

(in the Shema reading/ that the Exodus from Egypt is "literally one thing"" with the Shema reading,

"And why did they enact the section of the Exodus from Egypt specifically at the time of the Shema even though it is a separate mitzvah and not from the mitzvot of the Shema?".

And according to the above principle of "their end is embedded in their beginning, and their beginning in their end," it has a connection to the conclusion of the entire Talmud - both in the Gemara: "Whoever studies the laws every day is assured that he is a son of the World to Come,"

as it is stated: "The ways of the world are His; do not read 'ways' but 'laws'"

So in the "striking of the world" one draws down the striking of the Torah,

until the level of the World to Come

(including - in its interpretation "the world of renewal in the future to come")

; and also in the Mishnah - "The Holy One, blessed be He, found no vessel that holds blessing for Israel except peace, as it is said¹ 'The Lord will give strength to His people; the Lord will bless His people with peace."

(and also the conclusion of the Gemara at the end of Brachos is with this verse/ that the Almighty gives strength to Jews

(like "Elazar ben Azaryah,"

G-d, helper, son of helper of G-d/ there is no strength except Torah"²,

until then the nation becomes "The Lord will bless His people with peace,"

What is the completeness of the matter of peace

(in the world)

is in the true and complete redemption

(as explained³ in the matter of 'He redeemed my soul in peace'.)

According to the above, the explanation in the words of the Midrash is understandable: "And these are the names of the children of Israel coming to Egypt - for the sake of the redemption of Israel they are mentioned here,"

Although what simply, it speaks about the descent of "those coming to Egypt":

"They sing the Exodus from Egypt at nights" comes

z*)

Passage Niddah.

Sefer HaSichos - 5752

It means that the true essence of "those who came to Egypt",

the descent into the darkness of exile

("nights")

is - "the redemption of Israel"

“Yetzias Mitzrayim” / until — “to bring to the days of Moshiach”

(The true essence of Yetzias Mitzrayim / ibid.)

And therefore it is “on account of the redemption of Israel they are mentioned here” — because the intent is,

that in the state of “those who come to Egypt,”

within boundaries and limitations,

one should discover and reveal that it is

(not only for the sake of the redemption,

but that this very thing is)

(named after)

the redemption of Israel",

until

(named after)

the true and complete redemption.

And to add,

So "the Children of Israel who came to Egypt" were "seventy souls".

And it can be said that in this is hinted how the service consists in that even in "those who come to Egypt,"

in exile among the seventy nations

(that correspond to the seventy souls)

one should reveal "the redemption of Israel."

Which the thus upon the doing comes from the "seventy souls"

("those who came out of Jacob's thigh")

In the manner of R' Avraham ibn Ezra 'like a seventy-year-old' gives the strength to 'mention the Exodus from Egypt at nights' until 'to bring about the days of Mashiach',

to reach the large Ayin of Shema Yisrael

(where one mentions the Exodus from Egypt)

And from this is understood also the lesson from the Midrash to Jews: one should know,

that even when in exile,

in addition to the fact that Jews remain in existence with utmost completeness, obviously and simply,

and as hinted also at the end of Parshat Vayechi - 'And they embalmed him and he was placed in a coffin in Egypt',

That "and they camped" is so that the body should remain

Existence - is "And these are the names of the children of Israel coming to Egypt" adds furthermore,

That 'on account of the redemption of Israel they are mentioned here': in addition to the fact that Jews remain whole as souls in bodies in physical life and spiritual life together,

A healthy soul in a healthy body,

In ultimate perfection,

They stand in a state

(Not only what leads to the redemption,

But furthermore - a state of)

“Redemption of Israel,”

Until — “all the days of your life to bring about the days of Moshiach.”

And as follows.

With this one can also understand the connection between Parshas Shemos and 20 Teves,

the yom hahillula of the Rambam,

which always occurs near Parshas Shemos,

And in this year — it occurs on Erev Shabbos of Parshas Shemos.

And particularly, according to the well-known,

Then the eating of this Shabbat comes through the labor and toil on Erev Shabbat,

as the Sages said: "Whoever toiled on Erev Shabbat will eat on Shabbat,"

It is understood that there is a connection between the day of the hilula of the Rambam and the Torah portion of this Shabbat,

Shemot.

And moreover: The "eating" of this Shabbat comes through the labor

(toil)

of this

(The yahrtzeit of the Tzemach Tzedek on Erev Shabbat.

The matter in this:

By the Rambam one sees openly how, being in a situation of "those who come to Egypt," he there set up

(in a manner relevant to his time)

the matter of

Parshas Shemos,

21 Teves

"The Redemption of Israel,"

both a spiritual redemption in relation to the bosom of exile that was then

(as an example of the Exodus from Egypt, or in a state of "nights"/ and both a power and preparation for the complete redemption in its simple sense

("to bring about the days of Mashiach"/ and as hinted in the name "Rambam" - acronym for "Rav Mofsei B'Eretz Mitzrayim" (numerous wonders in the land of Egypt):

Being in Egypt in simple terms, the Rambam authored there his great work, the book "Mishneh Torah",

a book of "laws of laws" which is "a collection of the entire Oral Torah",

and this brought about a redemption

(the Exodus from Egypt)

in a state of the darkness of the night of exile - as the Rambam writes in his introduction, regarding the reason why he authored his composition,

In order to protect against the concealment and hiding that has occurred in the learning and understanding of Torah,

which,

"These commentaries, laws, and responsa have become difficult in our times, and only a few understand their meaning properly, not to mention the Talmud itself, etc."

And therefore, "I saw fit to compose clear matters, etc., all in a clear language and concise manner, so that the entire Oral Torah will be arranged in everyone's mouth, etc."

And so it came to be in actuality,

that the Rambam's book became a guide for Jews throughout the generations,

beginning with the Jews in Egypt in the generation of the Rambam,

and from there his halachic rulings spread to other places in the world.

(as known from the letters of the Rambam / until - to Jews in the generations after this,

including also - through the fact that a multitude of books

(I

starting from the Shulchan Aruch etc.)

are also founded on the Rambam's book.

That is,

that the Rambam established that also in a state of "nights",

"evenings" in Egypt literally

(And Egypt is from the term for boundaries and limits)

- shall be "the Exodus from Egypt",

"the Redemption of Israel"

(For example, how our holy Rebbe established David the compilation of the Mishnah"•,

"so that the Torah of the Oral Law should not be forgotten from Israel"'•,

as is also hinted in the beginning of the Mishnah "From when does one recite the Shema in the evenings",

"we mention the Exodus from Egypt at night",

as above)

And further: the version also says "we mention the Exodus from Egypt at night",

The Rambam also introduced the concept of "all the days of your life to bring about the days of Moshiach" - as is known, the Rambam's book includes all the laws of the Torah,

also the laws relevant to the time when the Holy Temple exists, and even the laws of the days of Moshiach

(In the conclusion of his book, which instructs Jews in the laws connected with the days of Moshiach,

how one must prepare for it,

and the practical order of how the true and complete redemption comes.

And to add,

Thus, the Rambam lived for seventy years",

"The days of our years are seventy years",

and this indicates that by him

Sefer HaSichos - 5752

was openly the completeness that is connected with "Behold I am like a son of seventy years" to express "the Exodus from Egypt" in all situations

(in days,

in nights, and to bring to the days of Moshiach/ as above regarding Ra'avad.

And according to the known... that on the yahrtzeit of a tzaddik, "all his deeds, Torah, and service which he performed all the days of his life" ascend on high,

Ah, this is illuminating and revealed below, and "workers of salvations in the midst of the land" - is understood also on this day of the 20th of Tevet,

the yahrtzeit of the Rambam,

it is openly stated: "all his deeds, Torah, and service" of the Rambam - in composing the book "Mishneh Torah" in the land of Egypt and all his other matters of service during his seventy years of life - and this is "works salvations in the midst of the land,"

in the midst of the land of Egypt...

(from the straits and boundaries of the world/ in a manner that this becomes a guide and

Guide for the Perplexed"⁶• for Jews in all subsequent generations.

And accordingly, the improvement of the "eating" on Shabbat of the ⁷ names in this year is understood — because it comes from the work and effort on this Shabbat eve,

all his deeds, Torah, and service that the Rambam prepared during his seventy years of life,

Which all stand revealed and are "Worker of salvations in the midst of the earth" on Erev Shabbat; it is therefore understood that this contributes to the service of Shabbat,

The service of performing "Geulat Yisrael" in the situation of "those who come to Egypt" in exile!

The lesson and instruction from this is understood simply,

And especially in our generation and in our time:

We have already spoken several times the words of the Rebbe, my master, father-in-law, the nasi of our generation,

That in addition to the fact that it is already "all the ends have been exhausted",

Jews have already done teshuvah,

And it has already been prepared,

Including also - "to button the buttons",

And we only need that the Almighty open the eyes of the Jews, that they should see how the true and complete Redemption is already here,

And we are already sitting at the set table,

At the feast of the Leviathan and the wild ox, etc., etc.

From this it is understood,

That if already at the descent into Egypt thousands of years ago, in "And these are the names of the children of Israel coming to Egypt" it stood openly "the Redemption of Israel",

And if in all times the service of the Jew is to draw down the Redemption in the state of exile,

And Avodas HaBoreh after that which one already has from the multiplicity of our deeds and our service throughout all generations,

including - from Rabbi Elazar ben Azaryah in his time,

and the Rambam in his time,

and all the righteous of Israel in all generations,

until in the later generations - the service of our Rabbis, our leaders, who are descended from the house of David from the tribe of Judah,

including - the service of His Holy Honored, my father-in-law, the Rebbe, during his seventy years of life in this world

(5640-5710)

is in the category of 'possible' and 'holy' and desired in this generation and in this time,

after one already has

Maseches Yevamos,

51 Teves

everything completed

(as above/ one has the complete promise in the Torah,

that it will surely be "

(Remember the day of your going out from Egypt)

All the days of your life.

to bring about the days of Mashiach",

And simply - then one does not need to come to a break between "All the days of your life" and "the days of Mashiach"

(As this was among Jews in all generations before our generation/ only "all the days of his life" of every Jew,

his physical life as a soul in a body,

are simply included

(or "the days of Mashiach" without interruption,

Because the redemption comes immediately and instantly, literally at this moment and in this place.

(even if it is a situation of night,

"those who come to Egypt"/ or at the last moment of exile and the last point of exile becomes the first moment and first point of redemption,

and from "days of travel" in this time and in this place,

without any interruption at all, G-d forbid

(even if he is already older than seventy years and the like/ every Jew passes over smoothly - in complete perfection,

"Reuven and Shimon descend, Reuven and Shimon ascend,"

in the continuum of "all the days of your life" in the days of Moshiach,

and eternal life that will be then.

And regarding the practical aspect, it means,

that the service of Jews now needs to be "to bring about the days of Moshiach",

To show! Directly reveal in practice that the state of "those who come to Egypt" in exile is truly a state of "the redemption of Israel",

by preparing oneself and preparing others for the state of "the days of Moshiach".

Including and especially - in connection with the hillula of the Rambam - by strengthening

and adding in the study of the book Mishneh Torah of the Rambam,

Including - by participating oneself

(or adding reinforcement in this,

if one is already participating)

in the study of the Rambam by several of Bnei Yisrael,

3 chapters a day,

or 1 chapter a day,

or in Sefer HaMitzvos\

And in particular - in the Rambam's own book - Hilchos Melech HaMoshiach<י,

These are the last two chapters of the Laws of Kings at the conclusion of the book Mishneh Torah.

And in addition to one's own study of this,

One should also seek to influence other Jews around him,

men, women, and children,

in the manner of "and they should raise many students",

and from them, they will see and then do many.

And may it be His will,

that through the very decision in this matter, one should immediately receive the reward,

The actual fulfillment of the words of the Rambam at the end of his book,

That after one already has the "king from the House of David who studies Torah and engages in mitzvos like David his father.

And he will compel all of Israel to walk in it and strengthen the breaches and fight the wars of Hashem" - and if he is "presumed to be Mashiach" - he will immediately become "Mashiach for certain,"

David, who "did and succeeded and built the Temple in its place and gathered the dispersed of Israel.

And he will perfect the entire world to serve Hashem together, etc.,"

Until - as the conclusion of the Rambam - "the earth will be filled with the knowledge of Hashem as the waters cover the sea."

Sefer HaSichos - 5752

From the sichos of Parshas Va'eira,

28 Teves,

from the holy month of Shevat 5752

At the beginning of the portion — "And I appeared to Avraham, to Yitzchak, and to Yaakov with [the name] Kel Shakai, but My name Hashem I did not make known to them... Therefore say to the children of Israel: I am Hashem..." — one must understand:

Regarding the content of these verses, that to the Patriarchs Hashem was revealed only with [the name] "Kel Shakai,"

and not in the Name of Havayah,

whereas to Bnei Yisrael will be revealed

(now)

in the Name of Havayah

(as explained in Chassidic discourses²)

- How does the wording "therefore

(say, etc.)

that it is a cause and result from the matter before it,

that is,

that “Speak to the children of Israel etc.” is because “And I appeared to Abraham etc.” - that is

(superficially)

the content of the verses that with the children of Israel there will be a new matter

("and you shall know that I am the L-rd")

which was not with the Patriarchs

("My name the L-rd, I was not known to them")

And moreover: the content

(beginning)

The Parsha is about the excellence of the Jewish people that the name Havaye will be revealed to them, which was not revealed to the Patriarchs,

And the name of the Parsha,

"Va'eira",

refers to the revelation to the Patriarchs,

That is,

that the portion

in which it speaks about the revelation to Bnei Yisrael that did not occur with the Patriarchs,

is named after the revelation to the Patriarchs?!

However,

and it seems to say,

since they are called "Avot"*,

as emphasized in Rashi's commentary "Va'eira el haAvot",

that the Patriarchs are above the children and are their source

("root and source of all souls of Israel"—/ they have an additional superiority over the children

(but* that to the children was revealed the name Havayah that was not revealed to the Patriarchs)

And moreover,

that the virtue of the Patriarchs is also regarding Moses to whom it was said "I am Havayah",

and through him was the revelation of the name Havayah to all Bnei Yisrael - as explained in Rashi's commentary* that "Hashem said to him

(to Moses)

Pity for those that are lost and are not to be found,

I have to lament the death of the Patriarchs,

Many times I revealed Myself to them as E-l Sh-d-dai, and they did not ask Me 'What is Your name?' and you asked 'What is His name?'

(The Patriarchs)

They did not question My ways, and you asked 'Why have You done evil?'"

And to such an extent,

that 'And I appeared to the Patriarchs' is the cause⁹ that there will be the revelation also among the...

and,

G‑v.