English translation — יום ד' פ׳ בא, ג׳ שבט, וש״פ בא, 1׳ שבט

And the reason for this is,

Because in this consists the purpose and perfection of the entire order of the chain of descent,

From all lights,

Even from the aspect of Pharaoh,

"The lights were shattered - because of that which "The Holy One, blessed be He, desired to have for Himself a dwelling in the lower realms",

That in the measurement and limitation of a soul in a body in the lower realms,

There is the revelation of the Essence.

And therefore it was "And G‑d said to Moses, 'Come to Pharaoh',"

That being a soul in a body, he enters into Pharaoh of holiness and receives and takes upon himself the highest revelations of His Essence, blessed be He,

That "the lights were shattered and revealed from Him all illuminations within Him."

Accordingly, one will also understand why "Bo el Pharaoh" is an introduction and a beginning of the redemption,

[In addition to the simple explanation,

that through "Bo el Pharaoh" of this world (d'le'umas zeh) comes the nullification and breaking of the klipah of Pharaoh as he stands in his strength in the king's palace"*,

what this is the beginning of the redemption - in this there is an essential matter]

The completeness of the redemption from Egypt is - bringing the giving of the Torah

(to fulfill the purpose of a dwelling place in the lower worlds -)

The revelation of the Essence

("Anochi")

down to Jewish souls

Pharaoh* is,

the house that was breached and from it all lights are revealed*,

And in the midst, the Holy One, blessed be He, faces all lights and all lamps to illuminate that <nol and bound flows without a vav* - that the revelation and Pharaoh

(that its essence is voice and speech - see Ohr HaTorah Vayeishev

(KRD 6)

will tremble,

illuminates also in the level of Moshe which is,

heavy of mouth and heavy of tongue

(,

&lt;ןל בלא וא-ו-/ לעשותו קול

(with a vav/ that the light comes in revelation in the vessel of the mouth.

in bodies,

A healthy soul in a healthy body

[As is known,] at the time of the Giving of the Torah, all Jews were healed

(including Moshe,

(as above))

And it can be said that this is also hinted in that which the Almighty says to Jews before the Giving of the Torah: "And you shall be to Me a kingdom of priests and a holy nation,"

That even as they are a "nation" in this physical world,

they are "holy",

until the level of “a kingdom of priests” — “High Priests”,”

and what a High Priest must be—complete both in his body and in his wealth,”

and even in his garments—for honor and glory,” so too, Jews, who are souls in bodies, are “completely one” with the Supreme One.

And similarly, light is drawn into the world—the connection of the upper and lower realms that was opened at the Giving of the Torah,

until the revelation of the Essence in the lower realms.

And since this is a great novelty

(that a created being,

a soul in a limited body, should become one with the Unlimited),

Until with atzmus (essence) as Moshe wondered about this and 'dachil minei' (was afraid of it) - therefore,

is all preparation and introduction to this

Sefer HaSichos - 5752

When 'Hashem said to Moshe: Come to Pharaoh,'

then being a physical body

(Moshe/ as he stands in measurement and limitation and in a situation where there can be danger

(because of Pharaoh etc.)

He enters into the innermost aspects of Pharaoh of holiness and receives and takes upon himself the highest revelations of His Essence, may He be blessed,

that "all the lights are manifested and revealed from Him, etc."?

And through that which was so in Moses,

From this becomes drawn the koah to all Jews,

So that they can receive the revelation of the Giving of the Torah,

When the connection of finite and infinite is revealed,

"All the lights are manifested" from "a mitzvah is a lamp and Torah is light"**,

that "all Your lights

(boundary)

stand in a manner of "et-priyo"

(without boundary/

As is known, Torah and mitzvos in themselves are essentially beyond rebellion and limitation.

(His wisdom and will of the Holy One, blessed be He*)

And the novelty in this is - that

(not only as they are in themselves,

only)

or how they come down below

(with the giving of the Torah)

is measurement

and limitation,

And their existence and completeness depends specifically on the measurement and limitation - their very measurement and limitation is above measurement and limitation: both in Torah - both the Written Torah which has a limitation: a specific number of letters etc.,

And both the Oral Torah, whose study must be specifically in the limited intellect and understanding of man

(that specifically then one can recite the blessing on the Torah)

and it is known that in mitzvos, if each mitzvah has a measurement and limitation

(the multitude of details of the laws

(and the beautifications)

in each mitzvah according to its subject)

- is the measurement and limitation itself of "all lights"

("A mitzvah is a lamp and Torah is light")

in a manner of "they expanded" above measurement and limitation

[ע״ר "והי׳ מספר גו׳ אשר לא ימד ולא יספר מרוב״״י,

וע״ר.

מקום ארון אינו מן המדה""]

און רערפון קומט עם אויר ארוים אין דער עבודה פון א אירן מקבל התורה והמצוות,

אז אויך ווי ער שטייט אלם א נשמה בגוף למטה,

מיט די אלע מדידות והגבלות דערמיט פארבונדן,

דארף ער שטיין באופן פון למעלה ממרידה והגבלה,

Not only from the aspect of his soul's part, which is 'The soul You have given me is pure,' and above the limitation of the body,

But even as he stands in true measurement and limitation below

(In his physical body, where he must come to 'And You guard her within me'⁷³ - there can and must be for him 'Come to Pharaoh,'

"That all the lights are dispersed from him, etc.",

That he receives 'all the lights,'

And furthermore - that his very boundary is

Mat d* m' ba,

3rd of Shevat,

And there it comes,

Rosh Chodesh Shevat

In a manner of '*Tafri'u*',

Above measurement and limitation.

And the reason for this is,

Because 'Israel and the Holy One, blessed be He, are all one' - not only that his soul is separate above

(or a part of his soul/ but his entire existence - all soul and body together - is 'all one' with the Almighty,

as it were,

Because the essence, when you grasp its part, you grasp it all.⁷⁴

And of course also from this Pamed

(and according to the opinion of the Rambaz")

then the ultimate perfection of reward automatically)

The perfection of all pleasures is specifically for souls in bodies at the resurrection of the dead.

(and not to souls without bodies,

according to the opinion of the Rambam⁷⁴)

And on the contrary — in the future, the soul will be nourished from the body⁷⁷.

Based on the above, one will also understand that which Moshe said to Pharaoh in the continuation of the parshah⁷: "You also give into our hand sacrifices and burnt offerings, and we will do to Hashem our G-d."

And then — that which the Almighty commanded Moshe: "Please speak in the ears of the people, and let each man ask from his neighbor and each woman from her neighbor vessels of silver and vessels of gold."

And Hashem gave the people favor in the eyes of Egypt; also the man Moshe was very great in the land of Egypt in the eyes of Pharaoh's servants and in the eyes of the people.'*⁷,

And afterwards the Torah repeats it.

When the Jews fulfilled it in practice: "And the children of Israel did according to the word of Moshe, and they asked from Egypt, etc., and Hashem gave the people favor in the eyes of Egypt, and they lent them, and they drained Egypt."

[In addition to the first time that it is written in Parshas Shemos*⁸.

It turns out that the Torah repeats it three times!/

At first glance it is not understood: Why does it relate to the redemption from Egypt that "you shall also give into our hands etc.",

and that "and they emptied Egypt" should specifically be in the manner of "and they borrowed,"

and moreover — specifically with grace,

until G‑d Himself guarantees that it should be so

("and G‑d gave the people favor in the eyes of the Egyptians")

? At the time when the Jews were going out of Egypt,

only hundreds of years of servitude,

They needed to seek ways to flee from there more quickly,

and not to delay because of [anything].

To find favor in the eyes of the Egyptians?! Even if it had to be "and they emptied out"

(in order to fulfill G‑d’s promise to Abraham “and afterward they will go out with great wealth”)/ why must it be specifically in the manner of borrowing

[they could have taken the vessels during the plague of darkness,

etc.]

And specifically with grace?

And we must explain this: Since the purpose of the Exodus from Egypt was to create a dwelling place in the lower worlds,

the perfection in this

(not in a way of brokenness,

but)

specifically at the time of physicality

Sefer HaSichos — 5752

the world itself,

even the opponent himself

(the Egyptians)

is,

agrees willingly⁴• to assist him

(to the extent possible)

to the redemption.

[Indeed,

There, where there is no other way except nullification and breaking of the opponent - as was the plague of the firstborn in Egypt - the order must be, out of necessity, so to speak; but after that,

Where one can only carry out,

one seeks that it be specifically in pleasant ways, etc.]

Which this serves as a preparation for the completeness of the matter of a dwelling place for Hashem, may He be blessed, in the lower realms in the true and complete redemption,

When even the “serpent” -,

“the great serpent”

(Pharaoh)

-will be a,

great sun”i• to holiness".

In the Exodus from Egypt, however, there was not the complete clarification of the lower,

as known from this that it was supposed to be,

for the people fled",

in haste you went out of the land of Egypt"••,

Because the evil was still in full force, etc.

(Of course, also from this, and after that,

and he pursued

(Egypt)

after the children of Israel, etc.

and the Exodus from Egypt was not completed until,

and Israel saw Egypt dead on the seashore, etc.)

The completion of the refinement of the world will be specifically at the end of this final exile,

in the true and complete redemption,

"As in the days of your exodus from the land of Egypt, I will show you wonders."

And therefore, the exodus from this exile in the redemption will be in a manner that "you will not go out in haste, nor will you go in flight"³,

because "I will remove the spirit of impurity from the earth,"

and therefore they will go out from exile

(purities,

But)

in a manner of rest of the soul and rest of the body,

in the ultimate perfection and health - souls in bodies,

and one goes immediately over

(without any interruption)

to eternal life of souls in bodies in the true and complete redemption

(the ultimate and perfect reward,

as above)

The above matter also has a connection to Yud Shevat,

the day of the hillula of the Rebbe, my father-in-law, the Nasi of our generation,

which is celebrated⁴*

(in this year)

on Shabbat Parshat Bo el Pharaoh

[and the histalkut occurred

(in the year 5710)

In praise of Parshat Bo itself]

It is known that on the hillula of a tzaddik, his soul ascends upward,

together with "all his deeds, Torah, and service which he served all the days of his life,"

and this is "revealed and shines in a manner of revelation from above downward.

And effects salvations in the midst of the land."

And on this yahrtzeit in every year and year

Ikturin sent with them\" - explained\" sent a hand,

Ch,

from the Mechilta Odem)

And see also Sodam collected volume 4 page 256 note 16.

Mas Daled Beis Bava,

3rd of Shevat,

and Shabbos Parshas Bo,

10th of Shevat

comes to an incomparable elevation in the inner soul of the Baal HaHilula

(which is the reason for reciting Kaddish on the day of the yahrtzeit every year")

and an aliyah "with elevation*• after etc."1.

And in the style of today's parsha: on the day of the 10th of Shevat, the Baal HaHilula - the Moses of our generation - comes to

(As known¹•¹ that the extension of Moses is in every generation¹•׳)

- "Come to Pharaoh",

"that the Holy One, blessed be He, brings him chambers after chambers"

("ascent after ascent")

to Pharaoh of holiness,

"that from him all lights were broken open and revealed."

And in every year - and likewise in this year - comes to this to a higher ascent,

until - incomparably.

And the revelation of "Bo el Paroh" in the Nasi of the generation - that "the Nasi is everything"¹⁵ - is drawn down and revealed below and is "working salvations in the midst of the land",

comes all the people of the generation

(and especially from the aspect of Moshe in each of Israel*"¹⁶)

souls in bodies specifically.

And especially now our generation - as the Baal HaHillula said - is the last generation of exile and the first generation of redemption,

that the generation

(the era of the footsteps of Moshiach)

is a reincarnation of the generation of the Exodus from Egypt⁵"¹⁸,

Consequently, this further strengthens the comparison

of the Baal HaHillula, the Nasi of our generation

(Moshe of our generation)

with the Moshe of his generation - as our Sages said¹⁹ that Moshe "is the first redeemer, he is the final redeemer."

And as discussed many times,

that the Nasi of our generation has a special connection with the redemption of the entire Jewish people

(of this generation and of all generations)

In the true and complete redemption,

as it is hinted in his name "Yosef Yitzchak": "Yosef, because in the future, the Holy One, blessed be He, will add and redeem Israel."

Just as He redeemed them from Egypt,

For it is written⁷•* "And it shall be on that day, the Lord will again extend His hand, etc."•"²¹,

and "Yitzchak" — after (the verse) "All who hear will laugh with me"²²,

and the perfection of laughter and joy will be in the redemption

("Then our mouth will be filled with laughter and our tongue with singing" •) / as it was seen in actuality that the service and conduct of the Baal HaHillula was distinguished by the fact that it was specifically with joy.

And the wonder in this is even stronger, taking into account that he was a person of physical suffering, may he be spared,

To the extent that this also affected his spiritual matters

(as follows)

From this it is even more understood,

As the "itfarya kol nehorin" of the Baal HaHillula

(and especially on the day of the hillulax, including in his conduct with joy,

is drawn to every Jew and all Jews of this generation,

When all souls are in bodies, and they can receive the great lights.

Sefer HaSichos - 5752

Not looking at the fact that by the Baal HaHilula there is the revelation of "Bo El Paroh" - this is now actualized in a manner that he stands as a soul above the body.

And according to what was discussed above at length,

It is understood that the ultimate perfection in this is specifically when the "Isparia kol nehorin" is revealed in a soul in a body,

As it will be by the Baal HaHilula immediately and truly when "Yikitzu veranenu shochnei afar"!

Furthermore: even during his lifetime in this world, the Baal HaHilula suffered physical pains,

which have also affected his spiritual matters,

including that which in recent years was for him like the situation of "heavy mouth and heavy tongue" of Moses our teacher.

And this affected regarding his manner of saying Chassidus and spreading Torah and Judaism and spreading the wellsprings outward.

And to such an extent,

So even his doctor

(who was also a professor,

which is an additional merit over an ordinary doctor)

once asked him with a claim - how can it be that his suffering should specifically affect his faculty of speech,

in such a way that he cannot carry out his mission in the world as he would have wanted?! He - the Baal HaHilula - is the one who is so strongly passionate in spreading Torah and Judaism and spreading the wellsprings outward.

should have given him full ability to carry this out with the entire scope,

and consequently he should have been able to rule and control his faculty of speech,

which through speech

(mainly)

one disseminates Torah and Judaism

(by saying Chassidic discourses,

and giving instructions etc.)

On the contrary: since he is so immersed in the service,

there should have been for him

(not only should he not have any obstacles and delays in relation to others,

But on the contrary -)

More strengths in this than in other people!

Is it possible? — the doctor asked — that despite all this,

One sees in him exactly the opposite—that his physical sufferings have affected his power of speech in the physical sense,

That this also causes that it simply affect

(as it were)

his speech in discourses of Chassidus and the like,

that according to the simple nature of things, it would have caused this to be less.

(in quantity)

Regarding how it should have been,

both in the spreading of his speech in saying Chassidic discourses,

and also in the spreading of his Chassidic words in writing

(because if he would have said multiple discourses,

would also be added in the "repetition" of the discourses,

and also in written notes)

And although it is not possible to ask questions about the conduct of the Most High in His world,

and especially regarding a leader of the generation,

and it is not possible to say "how it should have been" and "how it should not have been" - nevertheless,

the Most High established the order that "I do not ask according to My strength but according to your strength,"

that one should endeavor to understand this with human intellect of every Jew "according to their strength."

And especially in our subject - that this is not merely a question according to intellect

(from a doctor/

Isaiah 26,

Wednesday, Parshat Bo,

3 Shevat,

and Shabbat Mevarchim Bo,

6 Shevat

How is it possible that the Nasi HaDor cannot carry out his mission as he would wish,

but this is also sustained according to the Torah — as is evident from the fact that when Moshe argued before the Almighty "I am heavy of mouth and heavy of tongue,"

"And I am of uncircumcised lips,"

And therefore "Send now by the hand You will send,"

The Almighty immediately answered him: "I will be with your mouth,"

And He was not satisfied with that,

But also - that "Aaron your brother.

"will be for you a mouth,"

That through Aaron the words of Moses came out in actual physical speech!

And one could say,

so that that which was with the Rebbe, my father-in-law, is analogous to that which was with Moshe in his generation

(as above, sec. 6)

: Because as soon as the completion of the clarification has not yet ended,

therefore "the speech is in exile"

(and Moshe himself was raised before the revelation in his speech, and the Almighty did not heal him,

but made a miracle that "And I will be with your mouth,"

"His words will be correct":

And the correction and filling of the matter in ultimate perfection is accomplished - in the aspect of the Baal HaHilula - through souls in bodies,

healthy souls in healthy bodies,

from our generation,

the ninth generation,

that we have the power to fulfill the role of "Aharon achid yihyeh gabir",

through bringing out in speech in actuality

(in the manner of "the voice is heard in Pharaoh's house"/ and in great abundance,

the words of Torah and instructions etc. of the Baal HaHilula,

Until then the generation is the generation when it is fulfilled - and immediately and instantly - "Send, I pray, by the hand of him whom You will send"⁵,

which the generation of our righteous Mashiach leads

its generation in completeness the revelation of the lights in the vessels of speech

(as above, section 6)

[And it can be said,

that this is also hinted in the acronym of "Midas" - Moshe,

Israel

(the Baal Shem Tov)

David

(King Messiah)

: The completeness of the service of Moshe and the service of the Baal Shem Tov

(who includes all our Rabbis and leaders,

until the leader of our generation)

is carried out by David, King Messiah,

"שלח נא ביד תשלח"]

ויש לומר אז ענין הנ״ל איז אויד מרומז אין דער קביעות פון יו״ד שבט בשנה זו - ביום הרביעי בשבוע,

שבו "נטלו המאורות אבער בו ביום איז נתלו המאורות,

נתלו בתיץ":

אין דעם טאג איז געווען די הסתלקות פון כ״ק מו״ח אדמו״ר

(נטלו ה־ מאורות^ אבער ניט באופן אז דאם בלייבט בא "נטלו" ח״ו,

Quite from this "nitlu" became clear nitlu "the two great luminaries"¹ in a more elevated manner - as is known that through histalkus there becomes yet a higher aliyah and revelation

(from the phrase "Istarak yekara d'Kudsha Brich Hu b'cholhu almin"*")

And then is the fulfillment "Ashtakach b'cholhu almin yasir mib'veiyoihui"; and through his chassidim and students who are connected to him as souls in bodies down here in the ninth generation

(ninth with a taf,

following the taf of "nitlu" versus the tes of "natlu")

- becomes a-

Sefer HaSichos - 5752

done also below the perfection of "the luminaries were suspended",

"the lights spread and were revealed from it" in a soul within a body below.

From this is understood the novelty of our generation - the ninth generation relative to all preceding generations,

until also in the generation preceding this

(the eighth generation)

: since the redemption did not come then in actuality,

is the "come to Pharaoh"

(the revelation of "all the lights spread" below)

was not in perfect completeness as a soul in a healthy body

(It was the departure of the soul from the body,

and also the soul in the body was in a state that "speech is in exile" etc.)

; however, in our generation - the last generation of exile and the first generation of redemption - immediately "the luminaries were hung",

that not only is there not, heaven forbid, a lack in the great luminaries of the revelation of the Written Torah and the Oral Torah,

but on the contrary - it reaches an even higher perfection in this

[Not in the manner of.

heavy of mouth from the Oral Torah and heavy of tongue from the Written Torah",

Being above that! In a manner that all souls in bodies receive in inwardness "אתסריעו כל נהורין" that "were hung" *etc.,

Through that which comes immediately our righteous Moshiach,

"שלח נא ביד תשלח",

"And he will teach Torah to all the people",

Until "תורה חדשה מאתי תצא""² ,

And this opens up the completeness and elevation

Of all the previous generations,

Through that which "הקיצו ורננו שוכני עפר",

And the whole hillula in Rosh.

The novelty of this generation compared to previous generations - is seen in practice in the work of this generation: In our generation, it has reached, incomparably regarding previous generations, in the work of spreading Torah and Judaism and spreading the wellsprings outward,

both in the abundance of influence

(the printed books etc.)

and both in making the entire world,

until into the outer reaches that have no outer reaches beyond them,

a vessel to absorb the great lights,

Both regarding Jews - through the 613 mitzvahs,

and also regarding the nations of the world - through disseminating the Seven Noachide Laws*

So that one illuminates the entire world with "a mitzvah is a candle and Torah is light" in the manner of "all lights shall shine forth",

So that everyone can absorb this light as a healthy soul in a healthy body,

Until one sees in actuality

(as spoken about many times recently)

How the nations of the world in 22 countries assist Jews in their service

(in the manner and more than it was at the time of the Exodus! Until that even that state which was closed and locked for many years,

And they did not let Jews leave from there and did not allow them to fulfill Torah and mitzvos in completeness etc. - recently it changed from one extreme to the other,

And now not only do they let Jews conduct themselves there as they see fit,

And they let them travel out from there,

Even more - they assist them in this.

To the extent that we see today in practice that in addition

Wednesday, Parshas Bo,

3 Shevat,

and Shabbos Parshas Bo,

6th Shevat

To that which Jews are "prepare yourselves" for the Redemption,

Stand *and the nations of the world "prepare yourselves" that Jews should already go out from exile and go to Eretz Yisrael in the true and complete redemption,

And souls in bodies without any interruption at all,

One comes directly to the ultimate domination of "Come to Pharaoh" in the true and complete redemption,

The perfection of the revelation of "Isparyu kol nehorin",

"And it will be for you, Hashem, for an eternal light""*.

From this we understand the lesson now of "Bo el Pharaoh":

It has been spoken about many times,

That it is already "all the ends have passed" and everything has already been completed,

And the redemption should have already come long ago,

And for reasons that are not at all understood, it has still not come.

From this it is understood,

That at least now,

The redemption must come immediately and at once, literally.

And in the language of the world: It is the highest time for the true and complete Redemption!

And to note,

That in the expression "highest time" is hinted the content of Redemption – that "time"

(time/ which is connected with measurement and limitation

(past, present and future/ becomes the "highest"

(time)

In a manner that there is nothing above it.

Then the boundary

(time)

itself becomes boundless

(highest)

until they become one and the same thing,

Regarding what was discussed above about the matter of "Let all your lights be illuminated."

And on the contrary: the main emphasis here is on the limit of physical time

("time")

-because in spirituality, matters

(even into the

"highest" levels)

one already has the completeness of the matters until the completeness of redemption

(spiritual/ the spiritual eyes of a Jew already see the redemption: now there must be the opening of the physical eyes,

So too, they should see the redemption as it is revealed to the eyes of flesh in this present time.

And of course, simply: the main longing and yearning for the redemption is not so much from the aspect of spirituality and the soul,

because from the aspect of spiritual matters, the soul is complete and all matters are complete

(And although a Jew finds himself a soul in a body in this physical world,

yet from the aspect of the soul and spirituality, the darkness of the world is not felt; however, from the aspect of the physical matters of the body,

there, the concealment and hiding are mainly felt,

and consequently, this arouses the yearning for the redemption even more strongly.

And the novelty of the redemption consists in this,

Then the revelation of "all lights will be revealed" will be light in the physical world visible to fleshly eyes,

in physical place and time,

so that it should become a dwelling place for Him, blessed be He, in the lower realms.

And on the contrary: in this lies the perfection of the light of spirituality

(which is why in the future the soul will be nourished from the body)

Therefore the redemption in the physical world will bring redemption in all the worlds and levels above.

And regarding action:

Standing in the days of preparation for Yud Shevat,

the yahrtzeit of the Nasi of our generation - when there is an elevation in the Nasi of the generation, the Rebbe, my father-in-law,

And he influences them - all the people of the generation,

the women of the generation and the children of the generation - every Jew from this

Sefer HaSichos - 5752

generation,

men, women, and children,

Accept good resolutions regarding all matters that the Baal HaHilula intended,

Beginning with "Ner Mitzvah VeTorah Or",

Torah study

(Torah Shebichtav and Torah Shebe'al Peh)

and fulfillment of the commandments with hiddur,

both regarding oneself and regarding others - the work of spreading Torah and Judaism and spreading the wellsprings outward,

in the manner of "Bo El Paroh",

making every Jew a vessel to receive "Atfariu Kol Nehora" from the "Shnei HaMe'orot HaGedolim",

Written Torah and Oral Torah,

the revealed aspect of Torah and the inner dimension of Torah,

Including and especially - through adding in the study of the Torah of the Baal HaHillula himself and fulfilling his directives.

And all this with emphasis - that each person should accept upon himself that his study of the Torah of the Baal HaHillula should also complete and fill that which was lacking in the spreading and dissemination of the wellsprings due to the prevention and delay of the speech of the Baal HaHillula,

Both through his own study in speech and part in disseminating the wellsprings outward to others.

And in more detail - the Baal HaHillula dedicated himself to every type of Jew according to their matter, as one saw the glowing and joyous faces that the Baal HaHillula showed to each Jew,

Men, women, children - men according to their matter,

Women - according to their nature,

And children - according to their nature.

In this was one of the novelties of the Nasi of our generation,

That in his later years in the Soviet Union he sacrificed himself for the dissemination of Torah and Judaism - and especially Torah study and education - of the women

and daughters of Israel and of the children of Israel

(But this is a novelty for a Nasi in Israel)

And although we find similarities among the great ones of Israel in previous years

[as known from their letters and so on]

this was not accepted by everyone,

and even among those by whom it was accepted, it was with several restrictions; in contrast, the activities in this matter by the Baal HaHilula spread and reached many places in the world,

and giving birth and spreading,

and through this was added immeasurably in the study of Torah by women, daughters, and children in Israel.

From this comes the lesson - that the strengthening of activities in connection with Yud Shevat must be with all types among Jews,

men, women, and children,

And each type - according to its subject.

And with special attention to the activities with the women and daughters of Israel and children,

Which, in addition to their own service, comes through this also into the service of all the members of the household,

also the men:

Children are distinguished by the fact that one must educate them gradually,

according to their vessels (capabilities),

in a manner that they can absorb it.

And in the language of the verse²⁶ - "Then Yosef"

(And this is like Yosef in our generation)

has added "bread for the children".

And in addition to this: the nature of children is that they crumble the food"*,

and that through this can the

Wednesday, Parshat Bo,

3 Shevat,

and Shabbat Parshat Bo,

6 Shevat

Food also comes to others, and if they can choose, they do not take more than small crumbs.

And similarly regarding the women and daughters of Israel:

Among the special mitzvos of the women and daughters of Israel is the matter of lighting candles on Shabbat Kodesh and Yom Tov.

And this is also one of the new developments in our generation - that a great multitude of women and daughters of Israel have come to light Shabbat Kodesh and Yom Tov candles,

and thereby illuminate their homes and the world as well.

A mitzvah is a lamp and Torah is light\

until in the manner of.

All the lights shall be revealed.

Apparently simply,

So when one lights a candle, the entire room becomes illuminated with the light of the candle.

And being a holy candle,

On which one has recited a blessing,

It illuminates the entire room with holiness - in the manner of the concept of.

אתפריעו כל נהורין".

[In contrast to other mitzvos,

They can be in a manner that one mitzvah is separate from the others.

And according to the precise language of our Sages*.

"Filled with mitzvos like a pomegranate": He is indeed filled with mitzvos,

but they are separated one from the other and covered with a covering peel,

similar to the seeds in a pomegranate]

And based on this, it is also understood,

how through N'shikas (kissing) of the Jewish women and daughters, there comes to fulfillment of the mitzvos of all the members of their household,

including the husband and the sons.

And simply put: the kindling of Shabbat candles is the opening that ushers in the entire Shabbat for all the household members,

and only afterward come the Shabbat prayers and Kiddush of the men.

And so it is

In a more general sense - as the Gemara says that through the kindling of the holy Shabbat candles,

one merits children who are Torah scholars,

As it is written: For a mitzvah is a candle and Torah is light.

by means of the mitzvah candle of Shabbat.

comes the light of the Torah"“*.

And it can be said that this is also hinted at in the gematria of,

Ner²⁷ - the 248 positive commandments, taken and led by the two lines of love and awe.

And in general - the lesson from this is,

that the service of a Jew must be in a manner of.

All the lights were disturbed",

Then his entire.

The reality is permeated with "Ner Mitzvah V'Torah Ohr",

And he performs the avodah with a healthy soul in a healthy body,

Like a Kohen Gadol who is complete in everything

(as above, sec. 68)

And even if there is, G-d forbid, an interruption and decline.

"In a little while I abandoned you,"

Then one misses a father or a mother, G-d forbid.

(Since the redemption has not yet actually come)

- then the descent is for the purpose of ascent,

only in order to reach a higher level in the revelation of.

"Come to Pharaoh,"

Both in the soul,

and moreover, primarily - in its household,

The sons and especially the daughters,

That they should see to fulfill and continue to do the service that she would have done in her lifetime,

In the spirit that she instilled in them through their education,

Which through.

Her offspring in life is.

She too is in life!"

Sefer HaSichos - 5752

And in general - that through this there should come more into the revelation of the soul in the aspect of a rose,

Which receives from the Above, called Shushan",

until it becomes the complete union of "Yisrael and Kudesha Brich Hu are completely one."

May it be His will,

that through the very acceptance of resolutions in connection with the 10th of Shevat — including,

that each one participates in all activities and customs connected with the 10th of Shevat,

beginning with the farbrengen that is made in every place on that day,

and in the week before and after —

Let it be just before this: "Awake and sing

dwellers of dust,

and the Baal HaHilula at our head,

and immediately and instantly, literally,

In the literal meaning of "mamash" - as is known³³■ that tzaddikim rise in Techiyas HaMeisim immediately,

And one celebrates together with him the Yom HaHilula,

And immediately and literally becomes "When Pharaoh sent the people"²⁹&lt;,

"And the children of Israel go out with a high hand" - then one goes out from exile and one goes into the Holy Land,

In Jerusalem, the holy city,

to the holy mountain,

to the Third Holy Temple,

and to the Holy of Holies,

Hashem will reign forever and ever**.

Sichos Kodesh - 5752