English translation — ש״פ בא (ו' שבט), ומרס בשלח (י״ג עבט)

To my garden, my garden, to the place that was my essence initially,

For the main purpose of the Shechinah is in the lower realms,"

The drawing down and revelation of Divinity below, to make for Him, blessed be He, a dwelling place in the lower realms through the service of Knesset Yisrael — in this matter, there is a special advantage among the women of Israel,

As is known³ that by the Matriarchs, the descent to refine worldly matters is emphasized more than by the Patriarchs, who in themselves are above the world,

and their activity

(of the Patriarchs)

in the world in an appropriate manner is specifically through the Matriarchs².

In a slightly different style: The completion and perfection of the work of the Nasi of the generation

(on the day of his hillula)

It is also the completion and perfection of the work of the entire generation

(since "the Nasi is everything" / and since this generation is the last generation,

This is the completion and perfection of the entirety of the work of Knesset Yisrael

(a woman)

to make for Him, may He be blessed, a dwelling place in the lower realms

("I came to My garden.)

The essence of the Shechinah is in the lower realms)

And to add,

that regarding the general concept of the passing of tzaddikim

(Yahrtzeit and Hillula)

at the conclusion and completion of their service, it is said, "my beloved went down to his garden

(cf. 'I came to my garden')

etc. to gather roses"\,

"to remove" the righteous ones that are in

Israel"*⁵

(who completed their soul in Torah and mitzvos")

And further, and primarily,

that the removal" is for a greater ascent

(incomparable)

that there will be in the world of resurrection,

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

and the righteous

("lilies")

at their head,

souls in bodies in this physical world,

in which will be the revelation of the essential Shechinah,

a dwelling place for Him, blessed be He, in the lower realms,

In the true and complete redemption".

And one should connect this also with the weekly Torah portion

(And in particular, the passing occurred on the holy Shabbos when the entire portion is read)

- Parshat Bo:

In the interpretation of "Bo el Pharaoh", it is stated in the Zohar•

(This is explicitly in the teachings of Chassidus!)

Entry: Shoshana

(p. 108 and onward.)

And S.N.^ and HKB*H

(during the time of exile)

is called by the name,

Shushan*•

(see S.H.M. Tekam*ch p. 1.)

Likkutei Levi*Yitzchak Likkutei Zohar* p. 45.

Sefer HaSichos - 5752

"The Holy One, blessed be He, brought him in

(to Moshe)

chamber after chamber, etc.,"

And the parallel regarding the Pharaoh of holiness,

"The Holy One, blessed be He, brought him in

(to Moshe, chamber after your chamber, to the most sublime level of "His cavities burst open and all His lights were revealed from within Him."

And in this is hinted the connection and relevance to the passing of the leader of the generation,

Moshe Rabbeinu of the generation³* - his ascent to the most sublime level of "His cavities burst open and His lights were revealed from within Him" at the time of passing**.

And the main point - that "all illuminations are dispersed and revealed from Him"

("Come to Pharaoh")

is the sum total of all the work in one's life and vitality in this world, to illuminate the world through the work in matters of Torah and mitzvos,

"A mitzvah is a lamp and Torah is light"⁵*.

And also in this matter, the connection to the women of Israel is emphasized - for one of the main mitzvos given to the women of Israel is the mitzvah of the Shabbos and Yom Tov lamp,

"A mitzvah is a lamp

(and Torah is light)

"** also in actuality and in revelation,

a general mitzvah that includes all

the mitzvos,

as is known⁷* that the 248 positive commandments

(the 248 limbs of the King)

with two hands

(the two general lines of love and awe•* through which the fulfillment of the mitzvos is achieved in completeness*)

equals in gematria "ner".

And to note,

That the mitzvah of lighting the Shabbat candle is at the onset of Shabbat,

And moreover,

that the entry and acceptance of Shabbat is through the lighting of the Shabbat candle

(before the evening prayer of the Baal)

•⁵ - that in this is emphasized the order of all of the totality of the work in all the days of the week to illuminate the world with "a candle of mitzvah and a light of Torah".

And likewise regarding the totality of the work of the leader of our generation

(the totality of the work of Knesset Yisrael in our generation)

in the matters of "a candle of mitzvah and a light of Torah" - that the order of all

(Conclusion and perfection)

It is

On the day of shik⁵¹,

that its entry is through lighting the Shabbat candle,

And on the Shabbat of Parshat Bo El Paroh,

"that all lights are broken forth and revealed from Him."

And moreover, the main point - that this is the preparation for the ultimate perfection of "a mitzvah is a lamp and Torah is light"

"as Your will commands"⁵⁷

In a manner of "all illuminations are dispersed and revealed from it" - as will be revealed in the future,

"for a day that is entirely Shabbat and rest for eternal life"⁵⁵.

And one should add,

that the virtue of the women

Shabbos Parshas Bo, 0 Shevat)

and Shabbos Parashas Beshalach

(13 Shevat)

Yisrael is emphasized also in Parashas Beshalach - as is the case in several years when the yom hillula falls in the week of Parashas Beshalach⁵⁴:

In Parashas Beshalach, the Song of the Sea is recounted - "Then Moshe and the Children of Israel sang, etc."⁵⁵,

And afterward, "Miriam the prophetess, the sister of Aharon, took⁵⁵ the timbrel in her hand, and all the women went out after her with timbrels and with dances. And Miriam answered them, 'Sing to Hashem, etc.'"⁵⁶,

Here the superiority of women over men is emphasized,

That their song was with great joy / "with timbrels and with dances."

And to such an extent,

that "the righteous women of that generation were assured that the Holy One, blessed be He, would perform miracles for them and they took timbrels out of Egypt"".

And in explaining the reason for the women's song

(Miriam)

was with greater joy - one might say*⁵:

It is stated in the Midrash•⁵ that "Miriam was named after the bitterness",

that the main difficulty of the servitude in the manner of "and they embittered their lives etc. with hard labor"⁶ was from the time Miriam was born

(over a period of 86 years,

four

years before the birth of Moses/ and afterwards

(and through this)

"Hashem established a redeemer, this is Miriam"⁵⁵.

And one can say the explanation of the words of the Midrash "a redeemer, this is Miriam, because of the bitterness"

(for without light, bitterness and redemption are opposite matters)

- that the redemption came about through Miriam feeling and suffering the bitterness of the exile most intensely.

And with the introduction of the teaching of our Sages⁵⁴ on the verse "And Miriam the prophetess, the sister of Aaron, took etc.,"

The sister of Aaron and not the sister of Moses.

that she prophesied when she was the sister of Aaron

(and Moses was not yet born)

and said, 'My mother will give birth to a son who will save Israel.'

And when he was thrown into the Nile, her father stood and slapped her on the head, saying to her, 'My daughter, where is your prophecy,'

this is that which is written⁵⁵ 'And his sister stood at a distance to know'

(What will be done to him/ to know what will be at the end of her prophecy" - that Miriam's prophecy was about the redemption

("He will save Israel"/ and from then on she waited with longing eyes for when her prophecy would be fulfilled

("And she stood from afar, etc."

"To know what will be at the end of her prophecy"/ and as the exile lengthened, she became bitter about the length of the exile,

To the extent that the bitterness over the exile is emphasized in her name, which indicates her essence

("Miriam [from the root] for bitterness"/

And through the bitterness over the exile

("Miriam about

Book Chashichazat - 5752

the name of the mirror")

And the anticipation and longing for redemption

("And she stood etc. to know what would be done to him")

Israel merited the redemption

("Hashem appointed a redeemer, this Miriam"/ for then the prophecy of Miriam was fulfilled.

[And to add,

That this matter is emphasized also regarding Rachel" - that when Bnei Yisrael went into exile from Eretz Yisrael,

"I went out♦ Rachel to her grave•⁴ and weeps and asks for mercy for them,

that is said♦ A voice is heard in Ramah etc.

(Rachel weeping for her children, refuses to be comforted etc. / and Hashem answers her: There is reward for your work, says Hashem etc. and children shall return to their border"•⁷]

And according to the measure of the greatness of the bitterness over the exile

("Medim after the name of the measurement")

was the greatness of the joy over the Redemption

("According to the suffering is the reward.")

- "And Miriam, etc., took the timbrel in her hand, etc., and all the women went out after her with timbrels and with dances."

And based on this, it will be sweetened that the prophecy of Miriam about the redemption was stated in the verse in the Song of the Sea: "And Miriam the prophetess, the sister of Aaron, took the timbrel in her hand, etc., and all the women went out after her with timbrels and with dances" — because,

When "Israel saw the Egyptians dead on the seashore" and was nullified

the fear of the Egyptians from upon them⁷¹,

the prophecy of Miriam about the redemption of Israel was fulfilled in its completeness,

and consequently, the joy over the redemption was also in its completeness,

"with timbrels and with dances."

And the virtue of the women in the song of Miriam

("with drums and dances")

is emphasized even more in the haftarah

(end of the portion)

- "And Deborah sang⁷⁵"♦⁷:

Although in the portion itself, the song of the men is read

(Moshe and Bnei Yisrael)

And also the song of the women

(Miriam and the women of Israel/ elsewhere,

We do not conclude with the song of men

(As on the seventh day of Passover, we conclude with the song of David•⁷/ but with the song of women

(The song of Deborah)

And among the reasons for this♦⁷ - since the song of the women

(Miriam)

Was in a superior manner than the song of the men,

"with timbrels and dances"

(as above)

And according to the known, that the Haftarah is connected with the matter of exile

(that they decreed persecution on Israel that they should not read in the Torah and they read in the Prophets concerning the matter of the portion”⁷⁷)

- It must be said,

that the emphasis of the superiority of women in the Haftarah

("ותשר דבורה")

עיקרה בנוגע לזמן הגלות•⁷,

היינו,

מעלת עבודתן של גשי ישראל הצדקניות

ש״ס בא

(ו' שמי)

and Shas [tractate] Beshalach

(13 Shevat)

and like Deborah)

in the time of the exile,

for in their merit and at their appointed time they go out from exile to redemption?

And more specifically - that at the beginning of the Haftara•• are hinted the main matters in the service of Bnei Yisrael through whose merit the redemption comes:

And Deborah, a woman prophetess, wife of Lappidot"\,

What²• The wife of Lappidot who would make wicks for the Sanctuary"²•

(,

Mishkan Shilo")

And similarly in the "Mikdash" that is in the home of every Jew - the actions of the women and daughters of Israel in lighting the Shabbos candle•

(Yom Tov)

to illuminate•• the entire house,

and through it, the entire environment and the entire world,

like the wicks

to the Sanctuary that Devorah made, which illuminated *the Sanctuary and the entire world,

from it light goes out to the world"⁴.

And she sits under the palm tree of Devorah"

What is different²• under the palm tree.

Because of yichud"••

(,

that it is tall and has no shade

("It has no branches below")

("And no person can seclude himself with her there like in the house")

- The virtue of modesty

(,

('All the honor of the king's daughter is within'*)

And as emphasized also in Deborah's Song:,

From women in the tent, blessed<י,

The women who were in the tent of Sarah, Rivkah, Rachel and Leah²,

for this is the foundation upon which the existence of the entire House of Israel rests.

And based on this, we can also explain the conclusion of the haftorah,

And the land was quiet for forty years²,

Even though "these are not the words of Deborah but rather the words of the author of the book"⁴ — that in this is hinted that through

Sefer HaSichos — 5752

the conduct of the righteous Jewish women in the manner of Deborah,

they merit the status and situation of "and the land was quiet",

And until the ultimate domination of 'and the land was quiet' with the entry into the Land of Israel⁵ in its entirety

(Land of ten nations*³⁸)

In the true and complete redemption associated with 'forty years',

The closed mem of 'for the government and for peace there is no end'⁵.

And in the aforementioned there is lesson and instruction and empowerment in the work of the women and daughters of Israel in this generation:

The yahrtzeit of his holy honor, my master, father-in-law, the Rebbe

(Including also the days adjacent before and after it, which is also the yahrtzeit of his grandmother,

And adjacent to it also the day of the hilula of his mother,

it is a most auspicious time for adding

with greater vigor and greater strength in all matters of the service of the women of Israel,

that his conduct should be in the spirit of the righteous rebbetzins

(the wives of the presidents)

may their merit shield us,

that through this there is also the continuation of the lives of the righteous rebbetzins,

"Just as⁴⁰ their offspring live, so too they live"⁴¹,

And furthermore, the main point,

that since in the merit of the righteous women of our generation the true and complete redemption comes,

then "they are alive"

(also and primarily)

literally, exactly,

and especially that righteous men and righteous women rise to life,""

("Awake and sing"" you who dwell in the dust")

from my hand."

And with extra emphasis this year - 5752,

Abbreviation - which is becoming more and more publicized - 'Hayah Tihyeh Shnat Niflaot Bakol',

In all, from all, everything - in which the virtue of the Patriarchs is emphasized

(as it is said

Sham Ba

(6 Shevat)

and the weekly portion Beshalach

(13 Shevat)

in them "in all, from all, all")

that "the Holy One, blessed be He, gave them a taste of the World to Come"*•׳,

including and especially emphasizing the virtue of the Matriarchs

("all"* "whatever Sarah says to you, listen to her voice"*"*/ a foretaste and example of the future perfection that "a woman will encompass a man",

"A woman of valor is the crown of her husband"⁷"⁴³.

And to add,

that the year 5752

(5752)

connected especially with "Gan"

(Gimmel-Beis with the inclusive in gematria Gimmel-Nun"*)

- "I came to My garden"*,

that the perfection in this is in the true and complete redemption, when there will be the revelation of the essential Shechinah

(a dwelling place for Him, may He be blessed)

in the lower realms.

And a special and primary instruction regarding the matter of song - as emphasized in the song of Miriam and the song of Deborah:

Just as at the Exodus from Egypt, "the righteous women of that generation were assured that the Holy One, blessed be He, would perform for them

miracles and they brought out timbrels from Egypt",

so too in the redemption from this last exile,

that the righteous women of Israel should be assured, and certainly they are assured, that immediately and at once the true and complete redemption comes,

and until they immediately begin

(in the last moments of exile)

with song•*׳ and with timbrels and with dances,

On the coming of the true and complete redemption!

And more specifically: together with prayer,

the request and demand from the Holy One, blessed be He, to bring the redemption immediately and forthwith,

which is out of a feeling of pain and bitterness

("Miriam on account of the bitterness")

about the length of the exile,

which finds expression in a cry from the very depths of the heart,

Until when,

Until when,

Until when!.

They are permeated

(also and mainly)

with the feeling of joy,

and a very great joy that is expressed in singing,

Because of the great confidence that "Behold this

(the King Moshiach)

comes"***,

and already has come!

And furthermore, and this is the main point - that immediately and at once all Bnei Yisrael sing,

the men, women, and children,

the tenth song of the future to come,

which will be in the masculine language

("All the songs are all called in the feminine language,

Just as the female gives birth, so the past redemptions were followed by servitude,

But the future redemption will have no servitude after it, therefore it is called in the masculine language "Sing to Hashem a new song".

Sefer HaSichos - 5752