English translation — חלק משיחות ש״פ וארא, ב״ת טבת, מבה״ח שבט ה׳תשנ״ב

- In connection with the passing of the holy chossid, etc., R. Moshe Yitzchak, of blessed memory, the Heb♦, on erev Shabbos -

At the end of Tractate Ketubot• we learned: "One who dies on Friday afternoon is a good sign for him"

("for he immediately goes to his rest"²)

And the beginning of the matter: "When Rabbi [Yehudah HaNasi] fell ill, Rabbi Chiya entered to him³ and found him weeping,

He said to him: My teacher, why are you weeping,

and we learned: One who dies with laughter is a good sign for him, [one who dies] with weeping is a bad

sign for him,

His face upward, as a pillow,

His face toward the people, etc.,

His face yellow, etc., died on Friday evening, a good sign for him, etc.,

Died from intestinal illness, a good sign for him, because most of the righteous die from intestinal illness.

He said to him: 'I am weeping over Torah and mitzvos.'

And we need to understand: Why did Rabbi Chiya need to bring the entire baraita unnecessarily,

Since from the beginning of the baraita,

Died while weeping.

Shabbos Parshas Va'eira,

28 Teves,

Mevarchim HaChodesh Shevat

A bad sign for him,

Is it enough to negate Rabbi's weeping⁵?

And it can be said⁵,

That when he mentions the entire baraita

(until its conclusion)

The intention of Rabbi Chiyya was to weaken

(and nullify)

the bad omen in the crying of Rabbi

(that "they found him crying")

since he also has the good omen at the end of the baraita: "One who dies of intestinal illness is a good sign for him because most righteous people die of intestinal illness""!,

since Rabbi was sick and died of intestinal illness".

And we must add and explain also the relevance of the statement 'One who dies on Erev Shabbos is a good sign for him' - since Rabbi [Yehuda HaNasi] himself died on Erev Shabbos,

That is,

That in addition to the good sign of dying from an intestinal illness,

There was also for Rabbi the 'good sign' of 'died on Erev Shabbos'.

And the reason for this

(the need for two good signs)

It can be said - that even after negating the bad sign of 'died in crying' due to Rabbi's intention and thought 'I am crying over Torah and mitzvos',

there is a need to negate the

(164 d)

"Bad sign" in the crying of Rabbi, as seen externally and openly

(Since a person does not know what is in the heart of his fellow¹³)

- by adding another "good sign"

(In addition to the good sign of intestinal disease,

also the good sign of death on Shabbat eve / two good signs corresponding to the 164 of "bad sign" in the crying of Rabbi.

Sefer HaSichos - 5752

And clarification is needed in the essence of the matter:

The addition of the sign "yafeh damet" on Erev Shabbat only negates the "bad sign" of "bread from crying",

but

(apparently)

does not nullify

(and rectify)

the reason for Rabbi's crying,

"I cry over the backwardness and the mitzvos,"

Cancellation of Torah and mitzvos after death,

that regarding this matter there is no difference

(apparently)

if the death is on Erev Shabbos or on other days of the week!

And emphasized in the words of the Gemara¹⁴ regarding the death of King David who asked to die on Erev Shabbos

(That is to say, he also desired the advantage of "die on Erev Shabbos"⁵ and the Holy One, blessed be He, said to him.

"For a day in Your courts is better than a thousand,"

Better is one day that you sit and occupy yourself with Torah than a thousand burnt offerings which your son Solomon will offer before Me on the altar",

That is,

That the advantage of engaging in Torah and mitzvot even for just one day outweighs the advantage of "dying on Erev Shabbat".

And furthermore, the main point:

How can it truly be said

(in the Torah of truth)

"One who dies on Erev Shabbat is a good sign for him"

(and similarly regarding other forms of death about which it is said "a good sign for him")

- "A good sign" with regard to

an event of death,

the opposite of life,

and the opposite of good to the utmost according to the Torah,

Torah of life,

"our life and the length of our days"⁷,

And as it is written: "which a person shall do and live by them,"

"and not that he should die by them,"

Therefore, saving a life overrides the entire Torah,

Since perfection according to the will of the Holy One, blessed be He, in His Torah² is specifically in the life of the soul within the body!

And one can say the point of the explanation in this - that the "good sign" of "dying on Erev Shabbos" indicates and emphasizes the enormous correction of the undesirable in the overall concept of death,

And consequently, it is nullified

(and corrected)

also the reason for Rabbi's weeping over the nullification of Torah and mitzvos,

as will be explained below.

And it will be understood by prefacing an explanation of the beginning and root of the matter of "death on Erev Shabbat, a good sign for him" - as it was on the first Erev Shabbat:

On the first Erev Shabbat,

the sixth day of the creation of the world,

the day that Adam HaRishon was created,

was a semblance and example of the matter of death² - "And Hashem Elokim cast a deep sleep upon the man, and he slept",

for 'sleep' is 'one³ in sixty of death'²⁴.

And even though deep sleep and sleep are undesirable matters

Shabbos Parshas Va'era,

B"H Teves,

from B"H Shvat

At first glance,

the withdrawal of vitality

("one-sixtieth of death")

this is "a sign

(which causes" and brings a thing)

beautiful",

since through this there is an addition of vitality and even to an addition that is beyond measure" - as the continuation of the verse" "And He took one of his ribs etc. and He built etc. the rib etc. into a woman",

"Male and female He created them",

"Male and female He created them, and He blessed them and called their name Adam etc.",

"And He blessed them etc., be fruitful and multiply and fill the earth etc.",

the drawing down and revelation of the power of the Infinite to beget children and grandchildren until the end of all generations״ - apart from the vitality of man which is limited",

additional unlimited vitality

Limited

(Addition of vitality in an orderly fashion)

In the continuation of the vitality of his seed, his seed spreads endlessly.

And its parallel in every Rosh Hashanah,

which is established on the first of Tishrei,

the sixth day of the creation of the world

(because on the 25th of Elul the world was created)

It is explained in the books of Kabbalah that on every Rosh Hashanah there is an aspect of the matter of “And He caused a deep sleep to fall... and he slept, and He took one of his ribs... and He built the rib... into a woman” — because Zeir Anpin and Malchut

(man and woman)

return to stand in the state of back-to-back,

as at the beginning of creation “they were created as two faces,”

“male from before and female from behind,”

and in order for them to return to the state of face-to-face,

it is necessary to have the matter of the sawing,

like “And He took one of his ribs, etc.”

"that two faces were created in the first creation, and afterwards they were separated,"

And before the separation there must be dormita

(sleep/ removal of vitality,

for the sake of the captivity, so that she may return to unite with Ze'ir Anpin face to face.

And similarly on the sixth day of every week"

(which is like the sixth day of the six days of creation")

- that the matter of the dormita of Ze'ir Anpin occurs,

the matter of the separation,

that through this, the unification of Zeir Anpin and Malchut is made on Shabbos night".

Sefer HaSichos - 5752

And similarly regarding the totality of the time of the six thousand years that the world has existed,

which correspond to the six days of the week - in the sixth millennium,

Shabbos eve,

the end of the time of exile,

there is the concept of the sleep of Zeir Anpin,

the concept of the "separation"⁴,

Through this, the completeness of the union of Ze'ir Anpin and Malchut is achieved.

(The Holy One, blessed be He, and the Congregation of Israel)

"To the day⁴ that is entirely Shabbat and rest for the life of the worlds."

And it is even sweeter that our Rabbis of blessed memory said this

("One who dies on the eve of Shabbat is a good sign for him")

it is close to the conclusion

(completion and perfection)

Tractate Ketubot - because,

"A 'ketubah' is for the purpose of the joining of a man and a woman."

(And its parallel in the marriage of the Holy One, blessed be He, and the Congregation of Israel.)

that the unity is the conclusion and perfection

(conclusion)

the concept of the 'ketubah',

and therefore,

close to the conclusion of Tractate Ketubot

(before and in proximity to the yichud)

It speaks about "died on Erev Shabbat",

which is the matter of the sleep of Ze'ir Anpin for the sake of the separation through which the yichud will be

(completion and perfection of the ketubah)

in the future to come,

that then there will be the perfection of the matter of birth

(completion and perfection of the yichud)

in the world also in the vegetative species,

As a conclusion and seal of Tractate Ketubot: "All barren trees in the Land of Israel will in the future bear fruit."

Based on the explanation in the beginning and root of the concept 'one who dies on Friday afternoon is a good sign for him',

we must also explain the content of the concept in the service of man⁴⁴ — for in addition to the simple interpretation⁴⁵,

there is also study and instruction

(like all matters of the Torah, from the word 'instruction'⁴⁴)

for the person who learns from our Sages, may their memory be blessed, this⁴ in his service as a soul in a body for length of days and good years:

Since on Friday afternoon

(after midnight)

There is the concept of the sleep of Ze'ir Anpin,

a time of sleep Above,

this is also a time of sleep below,

as we find in the conduct of the great Chassidim

(the chassid Rabbi Hillel of Paritch and the like)

to sleep at this time

(since it is a time of sleep Above)

And it can be said that this is the matter of "dead on Erev Shabbat"

Shabbat Parshat Va'eira,

28 Tevet,

Mevha"ch Uvat

- the sleep

(,

one in sixty [parts] of death)

on Friday afternoon after noon.

And,

A good sign for him — since through sleep there is a renewal of vitality,

as is known, that during sleep the soul ascends above and draws life from the Source of life above,

and thereby there is added, with greater splendor and greater strength, in the study of Torah.⁵

(The revealed aspect of Torah,

and especially the inner dimension of Torah,

And in a manner of comprehension and grasp as in the teachings of Chassidus Chabad)

Out of rest of the body and rest of the soul,

And begins immediately after sleep,

For the obligation of Torah study is at every moment of the day,

And especially on Shabbat eve and close to the onset of Shabbat,

Since Shabbat is particularly connected to Torah,

As our Sages said⁵¹,

"Indeed, on Shabbat the Torah was given to Israel"⁵¹.

And one should add regarding the precise wording "a good sign for him" — that the sleep on Shabbat eve, through which there is an addition and renewal of vitality in the study of Torah,

it is,

"a sign"

(that causes and brings)

to the addition and renewal of vitality in the study of Torah to the utmost perfection,

in the revelation of "a new Torah from Me shall go forth"⁵⁵ in the future,

to the day that is entirely Shabbat and rest for eternal life".

Accordingly, we can explain the content of the statement "One who

on Friday afternoon, a good sign applies to him" also regarding the simple meaning of things:

It is said that sleep

("one-sixtieth of death")

of the first

(of Adam, the first man)

on Friday afternoon is for the purpose of adding and renewing vitality

(As above, sec. 3/ so too death on Erev Shabbos•⁵ is for the sake of addition and renewal of life⁵⁵.

And the explanation of this — in two ways:

Our Sages, of blessed memory, said, "Yaakov Avinu did not die."

Just as his children are alive, so too he is alive,"

namely, through the continuation of the life of "his children"

(true life according to Torah,

The essence of Yaakov•⁵)

It becomes "even he is alive",

and beyond that,

that the concept of "he is alive" in truth!,

in eternal existence

(unlike a thing that is cut off, which is a manner of "falsehood"⁵^ reveals the continuity and eternality of "his seed is alive" after his passing,

that specifically then the eternality is seen openly

(truthfulness)

that he is alive.

And thus,

that through death there is an addition and renewal of life - the revelation of the eternity and truth of life.

Sefer HaSichos - 5752

And the main point: the departure of life in death is for the sake of addition and renewal of life as a soul in a body - at the resurrection of the dead,

that then the life of the soul in the body** will be eternal life.

And it is sweetened further that at the end of Tractate Ketubot"

(After the introduction of "Mutt" on Friday night of Parshas Vo'eschanan, close to the conclusion of the tractate,

as above, end of section 3)

It discusses the Resurrection of the Dead³* - "In the future, the righteous will sprout and ascend in Jerusalem."

"In the future, the righteous will arise in their garments⁶⁴, a fortiori from a grain of wheat, etc.,"

"souls in physical bodies in this physical world,"

"that all matters in it will be"

"a part of the aspect of his spirit in Gan Eden, since it is not within a vessel nor in the aspect of a physical place*"

(Tanya Igeres HaKodesh ch. 27 and its explanation)

- addition and renewal of vitality also in 'his seed alive',

and through this also in,

he is alive".

then in the ultimate perfection,

like,

In the future, a wheat stalk will rise like a palm tree and atop mountains.

"that it be like the two kidneys of the great ox"

(as a continuation of the discussion)

And based on this, one can explain the meaning of "one who dies on Erev Shabbat is a good sign for him":

Since on Erev Shabbat it is emphasized that the departure of vitality is for the sake of addition and renewal of vitality,

therefore,

the time of death on Erev Shabbat is "a good sign for him" that his death is in a manner that is openly felt

(only)

the good past of addition and renewal of vitality,

they are by the addition of eternity and truth of life through that "his seed in life",

and they, and mainly by the resurrection of the dead close to the time of burial⁵.

And thus,

that "a good sign" this indicates and emphasizes the correction of the undesirable aspect of death,

and consequently is also corrected the reason for Rabbi's crying over the nullification of Torah and mitzvos,

for,

when the righteous rise to life

(At the beginning of the days of Moshiach,

forty years before the era of the Resurrection of the Dead of all Bnei Yisroel³²)

the continued fulfillment of Torah and mitzvos will increase

(And on the contrary: as a more elevated perfection —

as "the commandments of Your will"... and especially according to the opinions that mitzvos are not nullified in the future

(even after the Resurrection of the Dead)

.

And it can be said,

that the main intent in the words of our Sages, may their memory be for a blessing,

Shabbos Parshas Va'eira,

second day of Chanukah, Teves,

from Beis Hachinuch, Shevat

"One who dies on Friday evening is a good sign for him" in the Torah,

Toras Chaim and Toras Chessed,

it is

(not literally,

G‑d forbid,

but)

Regarding the service of man in the life of the soul in the body, for length of days and good years, in the manifest and revealed good

(as above, end of fourth paragraph)

; and in particular after it already occurred also literally

(among select individuals•⁷/ this is sufficient

("enough and more")

In order to fulfill the obligation of all the rest of Bnei Yisrael

(Regarding the simple interpretation of the event, G-d forbid, / and consequently this matter will be with them only in spiritual work,

For length of days and good years,

Until eternal life

(Without any interruption)

In the future to come.

*

The above is particularly connected to the event of 'death on Erev Shabbat' literally⁷ on this Erev Shabbat.

And as an introduction - that although it is a private event for an individual Jew,

nevertheless

[In addition to the fact that every Jew is a 'full world'⁷¹,

and every Jew is a part and connected with

the entire Jewish people,

'one complete stature'⁷³]

it concerns a Chassid who is connected to his holy honor, my father-in-law, the Rebbe, the leader of our generation,

that he sent and entrusted through him the establishment and management of institutions for the dissemination of Torah and Judaism and the wellsprings outward,

And in fulfilling this mission, his involvement lasted throughout his entire life until his last day - the eve of the holy Shabbat of blessing the month of Shevat,

the tenth of which is the day of the yahrtzeit

(the completion and perfection of his service)

of the sender,

His Holy Presence, my father-in-law, the Rebbe, leader of our generation

(as discussed above•⁷/ certainly there is in this a lesson and instruction,

"the living will take it to heart"•⁷,

And especially in connection with the continuation of the mission work of the Rebbe, my father-in-law, the leader of our generation, in all his generations, in spreading Torah and Judaism and the wellsprings outward.

And accordingly, one should dwell on the study and teaching from the name of the deceased,

including also the family name•⁷,

as follows.

In his two names - "Moshe Yitzchak" - is hinted at first and foremost the connection to the Rebbe, my father-in-law: "Moshe" - "the extension of Moshe in every generation"⁷⁷,

Moshe Rabbeinu of our generation,

and "Yitzchak" - the second name of the Rebbe, my father-in-law,

on account of the joy and laughter

("All who hear will laugh at me"⁷¹ / its essence and completeness

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In the future redemption through our righteous Moshiach

("The first redeemer is the final redeemer")

as it is written"• "Then our mouth will be filled with laughter",

when they say specifically to Yitzchak, "for You are our father"••.

And we must add regarding the content of the two names - in connection and relationship to his work in fulfilling the mission of our master, my father-in-law, the Rebbe:

Among the differences between Moshe and Yitzchak - that Moshe lived one hundred and twenty years,

as it is written: "I am one hundred and twenty years old today,"

"Today I have completed my days and years,"

the fulfillment and completeness of a person's life

("And his days shall be one hundred and twenty years"⁴²)

and his work on earth: "And Yitzchak lived one hundred and eighty years⁴"

the ultimate perfection of length of days and years more than the other patriarchs

(Jacob who lived 147 years,

and even Abraham who lived 175 years)

⁵•.

____________!______________

And the connection of both

(in the name of one person)

- indicates the addition in the completeness of the work

(120 years)

through length of days

(180 years)

And not only that, but also the addition is done in the same manner as the obligatory work

(120 years)

There are those who, after engaging in their work for a long time and merit to see good fruit from their toil,

think that the time has already come to rest from the great exertion of their work,

Consequently, they already await the completion and conclusion of the work

(And until this completion is achieved — in the days of Mashiach)

There are those who, even after the completion of the work, desire and strive to add even more,

but nevertheless,

this is not in the same manner as the obligatory work,

but rather as a matter of addition.

And the true completion is emphasized in the connection of the two names Moshe and Yitzchak — that even the addition

(after the completion of the work)

In the continuation of the work throughout good days and years

(and until the 120 year,

like the two lives of Yitzchak)

it is,

in the same manner as the required work

(before the completion of the work,

And until the completion of 120 years)

- As we see in the conduct of the deceased, who was not satisfied with the existing completeness already,

But continued to engage in all matters of the work with the same vigor,

Vitality and joy

(As is also emphasized in the name "Yitzchak",

After the joy)

All the days of his life,

Until his last day

(apparently from the questions regarding management of the institutions that arrived here also in the last days)

In the Yerushalmi

(Berachot 2:8)

regarding the d- b11)

as emphasized in Yaakov,

that even though he said to Pharaoh.

Few and evil were the days of the years of my life, and they did not attain

(in goodness)

the days of the years of the lives of my fathers-

(Vayigash 47,

9 and in Rashi)

behold,

on the 17th

(good)

His last years through which they were made.

All his days in goodness-

(Tanchuma Devarim, ch. 5)

is included also the completeness and 180 years,

that.

attained the days of the years of the lives of my fathers.

Shabbat Parshat Va'eira,

28 Tevet,

Blessing of the month of Shvat

And one should add the hint also in the family name

(

"Ha'echt")

- the name of a fish,

which,

despite being a predatory fish,

it has the novelty that it is a kosher fish*•,

and moreover,

that an extra affection is known regarding the obligation of eating fish on Shabbat:

Fish - "Water covers them and no evil eye prevails over them"",

and its parallel in "the seed of Joseph",

including and especially his seed

(his students and emissaries)

of the Joseph of our generation,

His Holy Honor, my revered father-in-law, the Rebbe, Nasi of our generation,

as it is said in the verse: "and let them grow into a multitude in the midst of the earth".

And a fish of prey - corresponding to what is written: "Benjamin• a wolf that preys",

prey of holiness,

that refers to

The general principle of the work of refining and elevating the holy sparks that are snatched from worldly matters and raised to holiness,

as hinted also in the gematria of 'teref',

288 with the addition of one,

which alludes to the 288 sparks that fell in the [shattering of the] vessels of Tohu,

that their refinement and elevation to holiness is through the drawing down and revelation of the Alef,

the Master of the world.

And one should add in explaining the connection and relevance to Erev Shabbos,

the time of preparing the fish for the Shabbos day.

("One who toiled on Erev Shabbat will eat on Shabbat"*")

- According to MaRazL⁷"

Remember before it and safeguard after it,

From here they said: We add from the secular to the sacred,

A parable of a wolf that devours from before it and from after it" - in this is alluded the totality

(conclusion and perfection)

of the entirety of the divine service

(effort)

That the six weekdays [involve] the clarification and elevation of the mundane matters of the world,

that they too ascend and are included in the holiness of the Shabbos day

(addition of the mundane onto the holy / therefore,

the understanding of fish

(the service of 'a wolf that preys')

is on Shabbos eve,

and their eating on Shabbos day

(the time of rest after the service of 'a wolf that preys')

And based on this, there is to add in the explanation of the "good sign" of "died on Friday afternoon" - which indicates the completion and perfection of the work in refining the matters of the world

(

A wolf will devour"

•"

And therefore,

enters into

Sefer HaSichos - 5752

Rest immediately".

And the lesson and instruction from the aforementioned event - "the living should take it to heart":

First and foremost - that even after his passing, there should be continuation and expansion of the institutions

(which he engaged in on his mission of the Rebbe, my father-in-law)

and even more so,

with greater vigor and strength,

in a manner of addition and renewal of vitality - "as his offspring are alive, so is he alive"

(as above, ibid./ and especially through his household and family, may they live,

"his offspring" literally,

"his offspring are alive,"

through an increase in all matters of life,

in spirituality and physicality,

a healthy soul in a healthy body,

for length of days and good years,

until one hundred and twenty years

(like the lifespan of Moshe)

and more than that,

until one hundred and eighty years

(like the lifespan of Yitzchak)

and since the beginning of all matters is in the Torah,

"Moshe received the Torah from Sinai and transmitted it, etc., and raised many students" - it is necessary to suggest and arouse

("inspecting the needs of the community on Shabbat")

Regarding the beginning of the addition in the establishment and expansion of the aforementioned institutions through publication

("toward the 'thirty'")

a collection of novellae on Torah

(including - words of arousal in matters of Torah and mitzvos,

and also in the vernacular / with participation

he clarified his lower self to separate from it all evil,

This is like the parable of the wolf that devours, etc.

The students of the aforementioned institutions,

His family members,

His relatives and friends and the like,

And in this collection they will also publish the names of the supporters and assistants who will surely support and assist even more for the maintenance and expansion of the aforementioned institutions,

that - "It is a mitzvah to publicize those who perform a mitzvah" - * _ shniY”Z will be added even more in the matter of "like his descendants are alive, so is he alive",

In a manner of "an eternal memorial",

that through this they hasten even more the true perfection of "eternity"

(without the need for "Eternal Remembrance"/ in eternal life after the Resurrection.

And moreover, the main point - that the event of "died on Erev Shabbos" constitutes a "good sign"⁵"׳

(if there is still a need for "signs")

that the work of the mission of clarifying and refining the matters of the mundane has already been completed and finished in the manner of "a wolf shall prey" by "the seed of Yosef"

(of my revered father-in-law, the Rebbe, leader of our generation)

who are compared to fish,

and everything is prepared for the feast""׳,

the feast of the future to come

("For a day that is entirely Shabbat and rest for eternal life"/ in which will be the ultimate perfection of eating the fish⁵")

(after the completion of the preparation on Erev Shabbat)

Parshat Va'eira,

28 Teves,

from the 10th of Shevat

"from his flesh**¹ of the Leviathan"⁷•¹,

And likewise the wild ox⁵¹*¹ and the preserved wine.

And may it be His will, and this is the main point, that they will not need "signs"**¹ regarding the completion and perfection of our deeds

and our service and preparation for the redemption,

since immediately and directly - on this holy Shabbos - our righteous Mashiach will come,

and "Awake and sing, dwellers of dust"•"

And he

(who became a dweller of dust on this Erev Shabbos, may he be remembered for good)

among them,

and similarly his holiness, my master, father-in-law, the Rebbe, president of our generation

(the baal hahillulah of the tenth of Shevat)

At their head and at our head - all the children of Israel in this generation,

souls in bodies,

eternal life

(without interruption, G-d forbid / and they all come together,

together with the synagogues and study halls and houses of good deeds

(including institutions of charity and kindness literally)

That is outside the land*,

to our holy land,

to Jerusalem, the holy city,

to the holy mountain and the Third Beis HaMikdash

(and the triple/ its content* and immediately actually.

Sefer HaSichos - 5752