English translation — משיחות ש״פ יתרו, כ״ף שבט, וליל ויום ב׳ פ׳ משפטים, ב״ב שבט ה׳תשנ״ב

- In connection with the fourth yahrzeit-hilula of the righteous Rebbetzin Mrs. Chaya Mushka נ״ע זי״ע -

The 22nd of the month is connected with blessing,

as hinted in the number 22 - the letters "Bach",

which alludes to "By you shall Israel bless"¹,

That means that it is a day that from it,

Through him and with him, Jews are blessed in all their matters.

Furthermore: The

(day of)

"The Blessed One Himself is a blessed one,

as is obvious from the simple meaning of the interpretation

(the verse)

in "With you shall Israel bless",

Then "with their blessing"

(from Ephraim and Menasheh)

are blessed all Jews,

And so it is in our matter,

that the day

(of "in you")

itself is blessed,

and thereby "bless Israel",

All Jews.

"Ber" is a spring from which come forth many blessings,

another blessing and another blessing,

until no end and "until the end of all the world"²

(including - the end of

(Olam from the word)

helem and hester)

Thus it is also understandable regarding the day of the yahrzeit, 22 Shevat,

that this is a day of blessing,

from which all Jews are blessed - "in you shall Israel bless":

Among Jews, a yahrzeit is connected with aliyah.

As emphasized in the custom of reciting Kaddish on the day of the yahrzeit,

because of the new aliyah and the aliyah that is not

approximately what comes then into the soul⁴.

Although the yahrtzeit is the day when there was the histalkus of the soul from the body,

a helem and hester on the revelation of a Nefesh Yisroel,

"a part of G‑d above literally"⁵,

in the body — which is indeed the greatest concealment that can be, G‑d forbid — but the intent in this

(as in every descent)

that it should bring about an even greater ascent,

and each year

(on the yahrtzeit)

comes to add yet a higher aliyah

(which is incomparable to the aliyos before this)

or aliyah both for the physicality,

and also for those who are souls in bodies below

(which had a connection with the soul)

*,

that then there comes to them additionally length of days and good years,

Filled with Torah and mitzvos and good deeds.

And furthermore, mainly - the ascent that comes in the true and complete redemption,

namely,

Shabbos Parshas Yisro,

20 Shevat,

and the night and day of the 2nd of Parshas Mishpatim,

22 Shevat

The ascent of the soul - through "Awake and sing, you who dwell in dust"⁷,

It is known• that the ultimate perfection

(the air of the soul)

is specifically souls in bodies at the resurrection of the dead,

and also in the Jews who had a connection with the soul - as it is said "He will swallow up death forever, and the Lord God will wipe away tears from all faces",

and it is understood that at the time of the "and He will wipe.

tear" comes through the Supreme One Himself

("and the Lord God will wipe away tears"/ this is not merely nullifying the tear that was before

(as the simple meaning of the matter of the chiyus)

But through this comes to an addition in the aliyah,

as is also understood from this explanation•*,

that "demah" is in gematria 119,

which means that one of the 120 combinations of the Name Elokim** is missing,

and through "and G‑d Elokim will wipe away the tear" the completeness of 120 is achieved

(the gematria of "demah" with the kollel)

- "והיו ימיו מאה ועשרים שנה"

As it was with Moshe Rabbeinu - "בן מאה ועשרים שנה אנכי היום"•*,

"היום מלאו ימי ושנותי"•*,

Filling and completeness of days and years, both in physicality and in spirituality,

And the continuation in this until - in eternal life*' in the true and complete redemption.

The subject

[The ascent that comes through histalkus]

is especially highlighted on the yahrtzeit of the daughter of the Rebbe, Nasi Doreinu, on the 22nd of Shevat,

in addition to her own merit,

she also has the merit of her father

[and particularly, a daughter has a special connection with her father, and she was educated by him, etc.:

The Nasi HaDor - nasi from the term 'exaltation' - raises up the entire generation,

for "the nasi is everything"⁷*.

It follows from this regarding his daughter,

that all of her matters - including and especially her histalkus - bring about an elevation in everything.

And especially since her yahrzeit

(on the 22nd of Shevat)

occurs in the same month

(Shevat)

as the yahrzeit of her father the Rebbe my master father-in-law the Rebbe

(on the tenth of Shevat/ where the ascent and exaltation of the Nasi of our generation is more openly revealed on the day of his yahrzeit,

as is known•* that then ascends "all his deeds, Torah, and service which he performed all the days of his life" and this becomes revealed below until that this is "works salvations in the midst of the land" .*

until the completeness of the ascent and exaltation - in the physical above and in all Jews below - in the true and complete redemption,

23rd.

And particularly that our generation is the last generation of exile and the first-

Sefer HaSichos - 5752

the generation of redemption - as the Rebbe, the Nasi of the Hilula, proclaimed and announced many times,

that one has already completed everything and now one must actually accept Moshiach Tzidkeinu in actuality - therefore it is understood,

that if in the meantime there was a matter of passing away (histalkus),

as this was on the 22nd of Shevat four years before this

(year 5748/ is this only in order to bring the actual aliyah that still remained - the aliyah of the true and complete redemption.

From this is understood the blessing on the day of 22 Shevat — "In you shall Israel bless" — the blessings that are drawn down to Israel,

to every Jew and to all Jews.

And especially — to the women and daughters of Israel,

and in particular through that they conduct themselves according to her instructions and according to her example.

Blessings in all matters — both in physicality and in spirituality,

and in physicality and spirituality together,

and such blessings,

that from each blessing emerges another blessing and another blessing without end.

Since the yahrtzeit of the 22nd of Shevat is connected with my revered father-in-law, the Rebbe, our leader

(father of the deceased/ and in particular

(as above)

since it is in the same month

(Shevat)

as his yom hilula

(when "all his deeds, Torah, and service" is revealed)

- It is understood that this day is connected with the totality of the service of the Nasi of our generation and

(consequently)

of the entire generation as a whole

(because "the Nasi is everything" and "after the head, the body follows"•²)

Along with this it is understood,

since the passing of the 22nd of Shevat occurred several years after the passing of her father,

the Rebbe, my father-in-law, the Rebbe,

And this comes out in another,

later,

day of the month, as the day of the hillula of the 10th of Shevat — has in it a special matter,

in continuation and addition to his hillula day.

And one can say that this is also hinted in the number of the month

(Shevat)

— the eleventh month,

and in the number of the day in the month — 22

(Shvat/ which comes in continuation and addition to the Tenth of the Month,

the day of the hilula of our generation's Nasi,

as follows.

And from this we must derive a lesson in the service of our generation in particular - being the generation of our Nasi

(that "the Nasi is everything"/ and in particular - a lesson regarding the service of the women and daughters of Israel,

being connected with the yahrtzeit of the daughter of our generation's Nasi,

and particularly that in these days - close to 22 Shvat - the International Conference of Shluchos takes place

(and its conclusion is on the day of 22 Shvat/ and as follows.

This will be understood according to what was previously discussed•² in the weekly Torah portion

(Yitro/ the portion of the Giving of the Torah,

about the two modes in the Ten Commandments — the "first tablets" that are spoken by the First

("And God spoke all these words, saying‑²)

and the,

the latter tablets

Shabbos Parshas Yitro,

20 Shevat,

and night and day of 2nd of Parshas Mishpatim,

2nd of Shevat

Torah that was said by Moshe Rabbeinu

(not Mishneh Torah)

"And G-d spoke all these words, saying" at the giving of the Torah He gave the power to the Jews to make a dwelling place for Him, blessed be He, in the lower realms - so that in the lower realms there should be the revelation of His Essence, blessed be He, in His essence and being.

Regarding this, two matters are required:

The revelation of His Essence,

and

the drawing down into the lower realms

[And more specifically:

a dwelling for Him, blessed be He

(but, as it were, not He Himself, blessed be He)

and

the revelation of Atzmus itself,

"And G-d spoke, etc."]

And therefore, the Ten Commandments had both virtues: the 'First Tablets' that were said by the Holy One, blessed be He, give the ability to draw down the continuum from His Essence, blessed be He,

And the "Final Utterances" that were said by Moses give them the power to continue in lower beings from the perspective of their essence

(not through nullification of their existence from the aspect of the inner dimension of the revelation from Above)

And likewise, the "First Utterances" themselves were in the manner of both matters:

The revelation of the one

("special among the ten."

that He is One, Who is the head of all the commandments,

"I am the L-rd your G-d" / in the aspect of "He is One and not in number",

the aspect of the innerness of the Keter (crown) until His Essence and Being, blessed be He, which is above the ten Sefirot,

and

The revelation was drawn down into the Ten Commandments

(including as incidentally is inherent from the

Ten/ as Torah is connected with the order of the chain of descent which manifests in the number ten

(ten sefirot,

ten utterances")

Until this also affected the order of the hishtalshelus itself,

until in this lowest world

(according to the words of our Sages, that the voice of "Anochi Hashem" came from all four directions of the world and heaven and earth,

and "a bird did not chirp, a fowl did not fly, an ox did not low, etc.")

At the giving of the Torah, however, the revelation of "And G‑d spoke, etc." was from the aspect of Above

("And I am the beginning, that it is said, "And the L‑rd descended upon Mount Sinai,"",

"And G‑d spoke, etc." / and therefore the revelation in the lower realms was only temporary

[And "When the horn is drawn out"

(when the Divine Presence was removed from Mount Sinai)

is "they shall ascend the mountain,"

because Mount Sinai remained as before / and in a manner that caused the nullification of the existence of the lower realm

("their souls expired,"

And so on, a bird did not chirp, etc.)

- because the lower one

(aspect of ten)

from its essence - could not absorb

(as completeness)

the revelation of "And God spoke, etc."

(aspect of eleven)

Thus, we are nevertheless able to draw down the power of eleven also within the ten,

but in a revealed manner

(below)

there remained

(primarily)

the revelation of the aspect of ten

(of the order of the chain of descent)

— the Ten Commandments.

Sefer HaSichos - 5752

Mishnah Berurah: the revelation of Eleven

("And G‑d spoke, etc.")

was completely concealed

(and they heard words of Torah from Moshe Rabbeinu/ so that also the lower ones from their perspective – should be able to absorb it.

The completeness of the intent is,

that Yidden through their avodah with their own strength

(not through the revelation from above of "And G‑d spoke, etc.")

- finding themselves enclothed in the lower realms

("When you go to a city, follow its customs"³⁵)

- they should continue the revelation of the eleven into the ten,

by transforming the lower realms

(ten)

so that they become a vessel capable of receiving the revelation of the "eleven",

through this, when they study Torah with their physical power of speech in the manner of "My tongue will speak Your word"³⁵

("to say" the actual word of G‑d³⁷)

and perform their service in the world in such a way that the lower beings themselves become a vessel and dwelling place for Him, blessed be He.

So that then the revelation of the eleven within the ten is drawn down in a manner of permanence and eternity - as it will be in the completeness of the revelation in the true and complete redemption - because this comes

(not from the side of a supernal power,

but)

through the lower beings from the side of their essence and their level.

Based on this, one will understand the advantage of this generation of ours - the generation of my revered father-in-law, the Rebbe, the Nasi of our generation:

We have spoken many times about the tremendous novelty and elevation of this generation - the last generation of exile and the first generation of redemption.

(as above, sec. 2)

that he envisions the conclusion and completion of "our deeds and our service"³⁵ of Jews throughout all previous generations,

to complete the final clarifications in exile,

And in the language of my revered father-in-law, the Rebbe³ — "to button up the buttons"; our service consists of bringing the actual Redemption for this generation and for all previous generations!

That is,

that in this generation, one concludes "our deeds and our service" of Jews throughout all generations to draw down

(through the work of the lower one)

the revelation of the aspect of eleven within ten,

so that the lower ones

(the aspect of ten)

by virtue of their definition, they should be ready and prepared to receive the revelation of His Essence, blessed be He,

(eleven)

And it can be said that this is elevated in the yom hilyula of the holy, esteemed, my father-in-law, the Rebbe

(when "all his deeds, his Torah, and his service" are revealed in their full completeness)

- The tenth day of the eleventh month: the revelation of light

(Yom"⁴)

Of the tenth is connected and comes together with the

(month from the word)

renewal⁴ of the eleventh

(which is above the order of descent)

The

(month, from the term)

The renewal from the eleventh is drawn into the revelation of light

(day)

from the tenth.

In the generation of the Nasi of our generation itself, there are several stages and periods,

And in general, three stages:

Tenth day of the eleventh month

(10 Shevat

Shabbos parshas Yisro,

20 Shevat,

and the night and day of Monday, parshas Mishpatim,

22 Shevat

5708 together)

- the conclusion of the period of the work of the Rebbe, Meshiach our righteous, Nasi of our generation, in his life and vitality in this world.

The day after - the eleventh day of the eleventh month

(The first full day after the histalkus / and especially in the eleventh year

(5711 - when there began the continuation and renewal of a new era and "the luminaries were suspended" of the seventh generation of the Alter Rebbe

(or the ninth generation of the Baal Shem Tov)

The period after the histalkus of the daughter of the Rebbe on the 22nd day of the eleventh month

(22 Shevat 5748)

And it is to be said,

Then the three periods indicate in general three levels in the completion of the work of making for Him, blessed be He, a dwelling place in the lower worlds,

the drawing down of the aspect of eleven into the aspect of ten

(Because in order for this to be within the limits of the lower worlds, the work must be level after level from below upward)

The service - until the conclusion and completion of the service - in the world,

at the level of "ten",

in order to prepare the world to receive the revelation of "eleven"

(Divinity above the world / and that it should not be nullified from its existence

(as it was at the giving of the Torah)

But in this, the matter of "ten" is primarily emphasized and revealed,

only in "ten" itself - as it becomes a vessel for "eleven".

And in a manner that there is still a distinction between "ten" and "eleven",

From this same reason that it must be within the boundaries of

The lower ones and the lower ones still stand in a level of "ten"

(and not "eleven"/

The revelation of "eleven" itself,

Until "ten" becomes elevated into "eleven".

So "eleven" acts also in "ten",

but mainly the revelation of "eleven" is heard

(and "ten" is included and becomes a part of "eleven"/

The completeness of the connection and unity of "ten"

(Regarding its essence, it is)

and "eleven"

(From the perspective of His essence, then lower beings from their perspective become a dwelling for Him, blessed be He,

for His very essence, may He be blessed.

Together with this, that this is a dwelling for Him, blessed be He,

(But still a separate thing, as it were, from the dweller Himself,

remaining at the level of ten separate from eleven)

- then the dwelling in the lower realms becomes one thing with the Dweller,

And in the well-known expression: "The yesh hagevra" is

(one thing with Him)

There is the true one.

Sefer HaSichos - 5752

And one can say that the last two matters correspond to two levels in "eleven" itself: eleven which is still approximate and related to ten

(And therefore "eleven" has the effect on the level of ten either in a manner of nullification

(as it was in the giving of the Torah, or in a manner that ten itself ultimately remains a distinct entity from eleven)

; and eleven which alludes to His Essence, blessed be He - "You are One and not in number" - which is completely incomparable to ten and to eleven,

And therefore he has the power to connect and unify them both perfectly.

And based on this, we can say the distinction between the three aforementioned periods:

The tenth day of the eleventh month refers to the conclusion and completion of the work of clarifying the last "remnants" of the exile,

"fastening the buttons".

And in the aforementioned style: the conclusion and perfection of the work throughout the generations to continue the "eleven" into "ten",

But in a manner that there are still two separate matters

(from the perspective of the limits of the lower beings)

: ten from the side of days and eleven from the side of months - because the level of eleven

("And G‑d spoke etc." which is above the world)

has not yet fully permeated the world

(ten/ consequently, they indeed have the innovation

(month)

of eleven,

but the revealed service

(from the perspective of the days,

the concept of light and revelation")

still stands at the level of ten

[As explained in my* that the content of the service of the Rebbe my father-in-law during his lifetime in this world consisted of the revelation of the tenth]

The day after it - the eleventh day of the eleventh month - means that after and beyond the service of the tenth day of the eleventh month,

one reaches and is elevated

(according to the rule of "ascending in holiness"")

further to the revelation

(day)

of the eleventh,

And in such a manner, this elevates the revelation of the tenth day to the level of "eleven days".

One had then eleven,

both from the aspect of the month

(the eleventh month)

and both from the aspect of the day and revelation

(the eleventh day)

•⁵,

Eleven means that it is drawn down to the recipient.

(Levanah,

month/ and how it is from the side of the mashpia

(Chamah,

yom)

But this is all a level of eleven that is related and approximates to ten.

In this itself one then comes to an even higher level - that one is already after the completion of the work of all the clarifications,

and one already also "adde-

Parshas Yisro,

20 Shevat,

and night of Monday, 6th of Mishpatim,

22 Shevat

and 35

Polish the buttons etc.,

and one just needs to stand ready to receive Moshiach Tzidkeinu - the completeness of eleven

(that is - entirely incomparable to ten)

What does this connection and unification of ten do

(from its aspect)

and eleven

(from its aspect)

-as hinted in 22 Shevat:

22 is eleven double

(eleven days from the eleventh day of the eleventh month)

That is, in the days of the month itself - one has two times eleven

(in addition to the fact that this is in the eleventh month)

And it can be said that this signifies the ultimate perfection of eleven

(unification of ten with eleven / that also in the level of revelations and in the level of the influencer

(day)

one has both eleven as it lifts up the ten

(Lower ones/ and also eleven from his own side,

From the essence of the influencer - eleven in its absolute purity,

From His essential self, blessed be He,

And - the connection of both together.

Then, after one has the completeness of ten and eleven

(In the eleventh month/ the completeness of the service of Jews below to draw down the aspect of eleven into the Ten Commandments

(that were given from above comes the giving of the Torah / comes to a second time "eleven days from Choreiv" - the revelation of "linen corresponding to the twenty-two letters of the Torah".

And it can be said that this signifies the highest level of the Torah as it is connected with eleven,

and eleven doubled

(which is even higher than eleven alone / above the Torah as it manifests

itself in the Ten

(Ten Commandments)

-Torah as it is one with His essence, blessed be He,

"The Torah and the Holy One, blessed be He, are entirely one"⁵²,

as hinted in the number 22 letters "Beis-Daled - which refers to the Supreme One

("in You, the Holy One, blessed be He"⁵⁴ / His essence, may He be blessed,

"in You, in His essence"⁵⁵,

through which, by means of the 22 letters of the Torah, a Jew becomes united with "in You,"

the Essence of the Infinite One, blessed be He."

And this is drawn down into all his matters and details

(which are represented in the aspect of ten,

the ten faculties of the soul, etc.)

In the manner of "By you shall Israel bless,"

then Israel

(every Jew and all Jews)

becomes blessed with all blessings - from "bad,

in your very essence.

And it can be said that this is also hinted in the name of the departed - "Chaya Mushka":

"Chaya"

(from the expression 'life')

alludes to and concerns the general life of the soul

(a part of G-d from above literally, which is drawn from the Source of life in His essence, may He be blessed.)

In vitality

(the soul)

In the vitality itself there are generally two levels⁵⁷:

particular vitality

(Pnimiyus/Internal)

- The light and vitality of the soul which clothes itself in an internal and particular manner in this

Sefer HaSichos - 5752

Gimmel Vav*

(And in the internal powers/ and

General vitality

(Makif HaNeshama/Soul's encompassing light)

- That which is above enclothement

(In an internal manner)

in the body

(And in general - expresses itself in the encompassing powers,

Will and Delight)

And it can be said that the two matters are hinted at in the two names "Chaya Mushka": "Chaya" refers

(primarily)

On the inner chayos (vitalities),

Which enlivens the body through inner enclothing.

Or 'Mushka' - which is a type of fragrant spice.⁵

(And one recites the blessing 'Borei Minei Besamim'⁵)

And according to some opinions, it is one of the eleven spices of the incense

(myrrh)

- refers to the makif (encompassing light) of the soul,

As is known, that smell is a matter of makif

(Not like a food which one tastes and it enters internally and becomes blood and flesh like his flesh¹*/ and smell restores the soul⁵*

[Therefore, one makes the blessing "Borei minei besamim" at the conclusion of Shabbat,

"In order to restore the soul that grieves at the departure of Shabbat because of the extra soul that has left, etc."⁶4 And because smell

(which reaches into the makif of the soul)

has the power to draw down a vitality

new into the body**.

Even more — the soul delights in the smell⁵*.

And in general - these are the five** names that are called for her

(For the soul/ Nefesh Ruach Neshamah Chayah Yechidah⁷* - 'Chayah' refers to NRN

(Inner dimensions/ and 'Mushka'

(scent)

refers to Chayah Yechidah

(encompassing)

And in particular, one could say - that 'Chayah' refers to the Chayah in the soul

(encompassing that is near the inner / and "Mushka" - Yechi da•*

(encompassing of encompassing,

soul of soul)

Until - on the essence of the soul

(which is above the-

(five)

names that are called to it⁸*/ and from there in essence, smell draws forth a new vitality

(and pride and delight)

in the soul of man•⁷.

And when the two words

("Chaya Mushka")

come together to form one name of one person,

it signifies the connection and unification of both matters together - that the revelation of the encompassing and essence of the soul

(eleven,

corresponding to the eleven spices of the incense)

becomes drawn and enclothed

Parshas Yisro,

20 Shevat,

and the night and day of the 3rd of Mishpatim,

22 Shevat

(not only in an encompassing manner,

as the ram is through scent alone,

but also)

in an internal manner within the body and within the ten internal faculties.

And it can be said,

"then this comes from the aspect of <i>yechidah she'ba'neshamah</i> as it is one entity with the Singular One above — "<i>Yechidah l'yichud'ach</i>"⁷¹,

"and moreover — from the essence of the soul"

("to it")

"as it is one entity with His very Essence, blessed be He,"

""Israel and the Holy One, blessed be He, are all one"⁷² — that He is above both surrounding (<i>makifim</i>) and internal (<i>pnimiyim</i>) [lights],"

"therefore he has the power to connect and unite them."

All five names together revealed.

And this is revealed openly through Torah

(As known that through Torah it is revealed that "Israel and the Holy One, blessed be He, are all one"/ which also in Torah there are the two levels and the connection between them

[i.e., the two levels in Torah of the Ten Commandments and the Eleven

(Anochi,

"the unique one among the ten"/ and the twenty-two letters of the Torah which connects them both]

: revealed aspect of Torah - life-force

(inner/ and the inner dimension of Torah - fragrance⁷⁴

(Encompassing/ "Secret of the reasons and hidden depths",

What the revealed part of Torah connects the revealed part of the soul with the revealed part of the Holy One, blessed be He, and the hidden part of Torah connects the hidden part of the soul with the hidden part of the Holy One, blessed be He; and through the union of both together

("Chaya Mushka")

- in the power of the essence

(that is above hidden and revealed)

- they become

one thing revealed,

that the hidden of Torah, the hidden of the soul, and the hidden of the Holy One, blessed be He - until His essence and being, may He be blessed - comes actually revealed,

In the revealed aspect of the Holy One, blessed be He,

the revealed aspect of Torah and the revealed aspect of the soul,

[And in the language of the verse at the beginning of Parshat Mishpatim - "And these are the ordinances which you shall place before them,"

then also "you shall place" (תשים) from the term 'simah' (placing)

(and a treasure)

⁷⁷ in Torah - the inner dimension of Torah

(which, on its own, is hidden and concealed)

stands in a revealed manner

("And these"/ up to the manner of "before them",

their inwardness•⁷,

"like a table set and ready to eat before a person"⁷]

Accordingly, one will understand the power that one has to bring about the innovation that came after the 22nd of Shevat - that also the world

(ten)

should be prepared and qualified to receive the revelation of eleven

(Above the world / a dwelling for Him, blessed be He, in the lower worlds with ultimate perfection,

in the true and complete redemption:

Through the fact that the essential soul of a Jew

(which is "completely one" with His essence, may He be blessed)

stands revealed in his ten inner soul powers

(as hinted in the name of the deceased,

in addition to the hint in the number of the day - the 22nd of the eleventh month,

as above (see there) / also gives him the strength to act in the world,

until the entire order of the chain of descent

(which is expressed in ten / the continuation and revelation of eleven,

"You are One and not in number",

so that the entire world — lower ones from the perspective of their essence — should become a dwelling place for Him, blessed be He,

for His very essence⁴⁴.

Sefer HaSichos - 5752

Based on the above, one will understand why the innovation

(from 22 Shevat)

expresses itself specifically regarding

(the passing of)

the daughter of the Rebbe, my father-in-law, the leader of our generation:

Just as in the Exodus from Egypt,

our Sages say: 'In the merit of the righteous women of that generation, Israel was redeemed from Egypt,'

so too, this applies regarding the future redemption to come

(about which it is written: 'As in the days of your exodus from the land of Egypt, I will show you wonders,' that this will be in the merit and reward of the righteous women of that generation,

As our Sages, of blessed memory, said²: "The generations are redeemed only through the merit of the righteous women in the generation."

And in particular, according to what is explained in the writings of the AriZal, of blessed memory: that the last generation in exile is a reincarnation of the generation of the Exodus from Egypt.

And this is one of the reasons for the special efforts of the Rebbe, my father-in-law, the Nasi of our generation, in the education and guidance of Jewish women and girls,

in all matters of Judaism,

Torah and mitzvos,

including — the study of Chassidus and the dissemination of the wellsprings outward — because being the last generation of exile and the first generation of redemption,

it is all the more relevant to the service of Jewish women and girls,

for in their merit the redemption comes.

If this is so regarding all

the men and Bnos Yisroel,

all the more so regarding the daughter of our Nasi himself,

who was educated by our Nasi, etc.

And also after her passing, her influence continues,

and in particular that many Bnos Yisroel are named after her,

and through their conduct they demonstrate a living example,

but living souls in living bodies.

For they were educated in her spirit and according to her instructions,

And according to her example

(namely, the daughter of the Nasi of our generation)

Based on this, one can say the reason why after 22 Shevat

(the day of the passing of his daughter)

the final stage in preparing the world was revealed

(namely, a dwelling place for G‑d in the lower realms)

To the redemption,

Because the perfection of this matter comes through and as a reward of the women and daughters of Israel.

The advantage of the women and daughters of Israel in the service of making a dwelling for Him, blessed be He, in the lower realms

(the unification of ten and eleven)

Will be understood by prefacing an additional explanation of what was previously discussed regarding the service of making a dwelling in the lower realms:

Since Chazal use the expression "a dwelling in the lower realms,"

It is understandable that we can understand its content by comparing it to a person's dwelling down below

[which becomes derived from the concept of the dwelling above]

One sees simply that even though a dwelling can consist only of a specific place that is suitable for a person's dwelling,

is however the perfection of the dwelling — when the

Shabbos Parshas Yisro,

20th of Shevat,

and the night and day of Monday, Parshas Mishpatim,

the 2nd of Shevat

Is a beautiful dwelling, water, beautiful vessels,

until *z,

Three things broaden a person's mind,

These are,

a beautiful dwelling, a beautiful wife, and beautiful vessels.

That is,

that in a simple dwelling there are two matters:

A dwelling is entirely nullified to the owner of the dwelling who lives in it.

All details of the dwelling

(as appropriate)

Serve him,

And in this consists their entire existence.

A beautiful dwelling expands a person's mind.

Thus it is understood regarding,

"Dirah betachtonim": The completeness of the dwelling is specifically when it is a,

"beautiful dwelling" with,

"beautiful vessels",

In addition to that which the Jew himself conducts from there in a "beautiful" manner

(as befits Knesset Yisrael -

"beautiful woman")

This means: In addition to that which one makes from the lower realms a dwelling for the Above in the manner required according to the letter of the law,

One makes the air a,

a beautiful dwelling" - according to the law⁷:,

In every matter that is for the sake of the good G-d, it should be of the beautiful and good,

If one built a house of prayer, it should be more beautiful than his dwelling house, etc."

This is my G-d and I will beautify Him,"

Adorn yourself before Him with mitzvos,

He made before Him a beautiful sukkah and a beautiful lulav, etc.*.

And so it is likewise regarding the entirety of the work of making a dwelling place in the lower realms,

that this must be in the manner of,

(dwelling)

beautiful.

And this pertains not only to the perfection of the lower being,

but also to the Master of the dwelling — a beautiful dwelling expands the mind of the upper man, so to speak.

And the explanation of this:

The perfection of the connection and unity of ten and eleven which is accomplished through,

our deeds and divine service"

(as this is emphasized on the tenth day of the eleventh month,

and in the completeness of the revelation - on the second of Shevat)

brought about a novelty that did not exist before this,

[and therefore the true and complete redemption is when there will be the completeness of the concept of a dwelling place for Him, blessed be He, in the lower realms

(

Revelation of the light of the Ein Sof, blessed be He, in this physical world"•³/ then ten becomes one thing with eleven -,

Depends on our actions and service throughout the duration of the exile""]

From the aspect of the revelation of,

"Eleven" in its own right - the way that the lower can receive this is through nullification of one's self-existence

("Your soul expired")

; From the aspect of the revelation of,

"Ten" in its own right, the lower actually becomes unified with G-dliness,

But only with the level that is about creation,

not with G‑dliness above creation

(eleven)

Through the service of man below in refining and clarifying the lower,

makes air,

that also the lower ones

(ten)

In terms of their essence, they shall be a dwelling place for Him, blessed be He,

not only corresponding to the levels of G-dliness which are relative to the world,

but also to G-dliness that is beyond relation,

down to the very Essence and Being itself,

and beyond being a "dwelling place for Him, blessed be He,"

also — being, as it were, one with Him, blessed be He

(the created entity itself is the true entity)

And the novelty is not only in the creation - that through the service of the lower ones the creation can receive G‑dliness which is beyond compare to the world - but also in G‑dliness, as it were.

As explained in Chassi-

Sefer HaSichos - 5752

Chassidus,

that through man's service in Torah and mitzvos in the lower world, two matters are opened:

The Divine light that is beyond compare to the world and in its very essence could not be received in the world

(which is why there was the tzimtzum/ is drawn into the worlds in such a way that they become nullified in their existence and they receive this light.

Furthermore:

A new light is drawn down and revealed from His Essence and Being, blessed be He, which is above the light¹* that filled the void.

And one can say further - that through the service of making a dwelling place in the lower realms,

the delight and desire in His Essence, blessed be He, is fulfilled, so to speak - that which "the Holy One, blessed be He, desired that He have a dwelling place in the lower realms"

(And "his thighs are pillars of marble",

"This is the world that the Holy One, blessed be He, yearned to create"²*)

That the "desire" is specifically in His Essence²*.

And it can be said,

that from these two matters emerge two points that must be present in the person serving in the manner of service of making the dwelling place in the lower realms:

From the aspect of the first matter

(the novelty regarding creation)

- the main service consists of transforming the physical things in the lower realms

("regarding the concealment of His light, may He be blessed")

so that they become vessels prepared for the revelation of G‑dliness.

(By making tefillin from physical hide,

tzitzis from physical wool, etc./ and in general

- a "dirah lo yisbarer,"

a place prepared for the revelation of G-dliness and the indwelling of the Shechinah,

until - for His very Essence.

[And like the first concept mentioned above in a simple dwelling,

then the dwelling is entirely nullified to the owner of the dwelling who lives in the dwelling]

From the aspect of the second matter

(the innovation above)

- It follows that the service needs to be to create a "beautiful dwelling" and "beautiful vessels",

which broaden the mind of a person,

as above.

[And regarding the second matter in a dwelling: in addition to that all matters of the dwelling are nullified to the owner of the dwelling,

the beautiful dwelling and beautiful vessels broaden the mind of a person]

Based on the aforementioned, one will understand its connection with Jewish women and daughters:

In practice, one sees that in a simple dwelling,

that the main beauty and elegance of the dwelling and the vessels - both physical and spiritual - is dependent on the woman,

"akeret habayit"²*.

And it is known that the matter of beauty

(and the power to beautify)

is present especially by a woman - "isha na'ah"**,

"A beautiful and pious bride, HaShem."

Until then, "A woman is only for beauty"•*

Shabbos Parshas Yisro,

20 Shevat,

and the night and day of Monday, Parshas Mishpatim,

23 Shevat

- Beauty in spirituality, and from there descends into beauty in physicality.

And one could say that it descends from it, and so it is also in the service of making a "dwelling place in the lower realms",

Thus, among the women and daughters of Israel, a primary part of the service depends on making the dwelling a "beautiful dwelling" with "beautiful vessels".

As emphasized especially in the three primary mitzvos upon which the entire house of Israel rests - lighting candles of holy Shabbos and Yom Tov,

kashrus of eating and drinking, and family purity

(acronym "the chaf*•*,

grace and beauty etc. / what the mitzvos require of him should be

(in addition to a dwelling for Him, blessed be He, in the lower realms in general)

- a "beautiful dwelling" and "beautiful vessels",

permeated with beauty

(spiritual and physical)

of kosher,

purity and holiness*•*.

And similarly in the matter of educating sons and daughters — when one sets the foundation of life for every person - one sees in practice,

that their education is a9-

dependent on the mother"*.

And especially the education and guidance of young children,

and when younger,

All the more so this depends on the mother: she instills in them from a very young age the vitality and spirit of Judaism,

which upon this foundation grow up sons and daughters involved in Torah and His mitzvos,

in perfection in spirituality and physicality - in a beautiful and pleasant way etc.

That is,

that in addition to the children being involved in Torah and mitzvos in the usual manner,

the mother instills in them the flavor and warmth

(with the gentleness and love that is particularly present in the nature of Jewish women and daughters)

so that the involvement in Torah and mitzvos should be in a beautiful and good manner,

So that one can point to him and say: "This is my G‑d and I will praise Him"

(as above, sec. 12)

Apparently - for example - in the good custom of Jewish mothers to sing to their very small children still lying in the crib - that Torah is the best thing,

the sweetest thing,

the most beautiful thing, etc.

Which roots in the child - also for when he grows up

("Even when he ages, he will not turn from it"*)

- A deep love and preciousness for all matters of Torah and mitzvos.

The concept of bringing beauty

("na'eh")

in the dwelling and in all matters of Yiddishkeit - is openly seen in the mitzvah of lighting candles for Shabbat Kodesh and Yom Tov:

Sefer HaSichos - 5752

By the fact that a Jewish woman and daughter lights a holy candle for Shabbat and Yom Tov with a bracha - she brings into the home holy light,

warmth and beauty

(proper)

and illuminates and shines the entire house,

and all the household members - also the husband and the children - with "ner mitzvah v'Torah ohr"⁴•¹,

all matters of Torah and mitzvos⁵•',

[Starting from that which with lighting Shabbos candles she ushers in the holy Shabbos day for all the household members

(and only afterwards comes Maariv and Kiddush from the husband)

And the innovation in the light of Shabbos and Yom Tov is - that this brings about that it should be a "pleasant dwelling" in a revealed manner before the eyes of flesh - everyone can see how the dwelling becomes illuminated and lit up with the radiant lights.

And it can be said,

that this is one of the reasons why the 248 positive commandments

(248 limbs of the King<span>.</span>^.^.^.^.)

with the two hands

(the two general lines of love and awe,

which bring completeness to the fulfillment of the commandments⁷"^.)

are numerically equal to

"Ner" - because in the lighting of a candle, the completeness of the fulfillment of all the commandments is expressed openly,

to make for the Almighty a "beautiful dwelling place" in the lower realms.

And to add that this is also hinted in the name of the deceased - "Chaya Mushka",

which means life and fragrance of spices

(as above, ibid.)

In order for it to be a "dirah ne'eh" (beautiful dwelling), it requires that there be chayus (life/vitality) in the dwelling,

that it be a living home

(chayus being an addition to the very existence of the thing)

And more — there should be felt a pleasant fragrance — a good and pleasant smell."

Both spiritually and physically,

which adds further beauty to the dwelling

(as the addition that comes through the light of the candles.")

[And this is even more emphasized in the day of My Sabbath,"

which its meaning is delight]

And similarly in spiritual matters - a "beautiful dwelling" depends on that there should be both the service of "Chai" - the inner vitality and inner powers,

and both

Parshas Yisro,

the 20th of Shevat,

And the night and day of the 2nd [day] of Parshat Mishpatim,

22 Shevat

The service of "Mushka" - the encompassing powers,

within the yechidah of the soul,

the concept of delight

(beautiful)

What this does,

So additionally it becomes a dwelling in the lower worlds in general

(what is nullified "lo yitbarer")

it becomes a "pleasant dwelling"

(as this is simply the matter,

that the pleasant fragrance of "Moshka" causes that throughout the house there should be a pleasant smell and spirit)

such a beauty which revives the soul and the material benefits from it,

And this expands the mind of a person - this brings in

(and in particular pouring with candles of holy Shabbos and Yom Tov)

a new light and new vitality in all the members of the household and in all the entire dwelling,

until - in all the entire world and in the whole order of the chain of descent,

including and beginning from - the pride and pleasure of the true owner of the dwelling,

the Supreme One

(that 'made' that there should be for Him a dwelling in the lower realms¹"/

until - the completeness of 'his light⁵' of Moshiach,

And "His spirit" of the King Moshiach⁵,

In the true and complete redemption,

which

comes as reward for righteous Jewish women⁵,

as above.

And accordingly it can be said,

then the addition of 22 Shevat

(eleven doubled)

Includes,

So in addition to that, the union of ten and eleven is formed

(the tenth day of the eleventh month,

until the eleventh day of the eleventh month)

- a dwelling in the lower realms in general - gives to the second eleven,

so that it becomes a "beautiful dwelling,"

which expands the mind of the Supernal Man.

And it can be said that through this

(When one makes a "beautiful dwelling" that expands a person's mind)

then the unification of "ten" and "eleven" is further emphasized,

because in addition to this being a "dwelling

(null and secondary)

to Him, may He be blessed,

the dwelling in the lower worlds adds and renews a new expansion even regarding Above, as it were.

From this we have the lesson for Jewish women and girls in general,

And especially - for the shluchos tichyena of his holy honor, my father-in-law, the Rebbe, president of our generation - who have gathered here from all ends of the earth in this "International Convention of Shluchos":

In addition to that which all Jews have the mission from the Almighty to

Five*)

With refinement • Together

(Powers of the Oil)

He is in Gistriya,

Mashiach • - according to what is explained above

(69/ sh,

Chayeh Mushka* indicates the continuation and revelation of the Makif and Yechidah

(that Moshiach is the general Yechidah

(Remez* to Zohar II, 40,

and to Zohar III, 240,

and more)

in the ten powers of the soul.

Sefer HaSichos - 5752

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

(As discussed many times in the stone chambers: Jewish women and daughters have the special mission to make that there should be a "beautiful dwelling" with "beautiful vessels",

Beginning through the fulfillment and strengthening of the aforementioned three mitzvos that were given to them specifically in their private dwelling,

Kashrus of eating and drinking,

Family purity,

And the candles of Shabbos Kodesh and Yom Tov,

Including - the effort that even little girls

(when they have reached the age of understanding)

should kindle the candles

(before their mother,

so that the mother should assist them, etc.)

And likewise - to influence other Jewish men and women so that they too should fulfill and strengthen the aforementioned mitzvos.

And in general - a major part of the responsibility and merit to make a dwelling place for Him, blessed be He, in the lower realms, lies upon them,

a beautiful dwelling with beautiful vessels - "They shall make Me a Sanctuary and I will dwell in their midst."•"

within every single Jew, male and female,

beginning with oneself and in one's own home,

thereby making a Sanctuary and Temple for Hashem,

a house of Torah, prayer, and acts of kindness

(as discussed many times)

Through itself into

The! 1> Terumah in it,

To lead - and so too to educate the children and household members - as is fitting for a "Mishkan" and "Mikdash" to Hashem,

and in particular a beautiful Mishkan and Mikdash,

Including - by means of that which one brings into the home,

and into every room in the home - matters of Torah,

prayer and acts of kindness,

And to ensure that every child in the home has their own: Chumash

(and other Torah books/ siddur,

charity box,

and how good - also their own small Tanya.

And in general - take upon oneself good resolutions to add and strengthen the area of education of Jewish children,

starting from a very young age

(as above/

And furthermore, this is the main point - especially in our generation,

And especially - the shluchos tichyena - to influence other women and girls,

in all matters of Torah and mitzvos and Yiddishkeit,

dissemination of Torah and Judaism,

in all three lines of Torah, avodah (service) and gemilus chasadim (acts of kindness),

and the spreading of the wellsprings outward.

And in particular, drawing strength from K"K my master, father-in-law, the Rebbe (Admor) nasi dorenu (president of our generation) and from his Beis HaKnesses (synagogue) and Beis HaMidrash (study hall) and Beis Maasim Tovim (house of good deeds)

(where we are now/ where he was occupied

(in the last ten years of his life in this world)

There is no division between service and acts of kindness,

And with emphasis - in all three matters,

And in spreading the wellsprings outward,

And this was then drawn forth by each and every one,

And in a manner of ascending in holiness,

Also after this,

And it goes and adds and light⁶;

Including and main - in this time of ours,

The last moments before the Redemption - to awaken

Parshas Yisro,

20 Shevat,

and night of Motzoei 3rd of Parshas Mishpatim,

22 Shevat

To arouse oneself and all Jewish women and daughters regarding the great merit of Jewish women and daughters to bring the true and complete Redemption immediately and at once,

which is coming.

In the merit of the righteous women who are in the generation",

As above.

And may it be His will - and this is the main point of all main points - that it should be so for us in actual practice,

and immediately and at once, literally,

and especially coming from the 22nd of Shvat,

"In you shall Israel bless" - then in the merit and reward of righteous women, may all Jews already be redeemed immediately with the true and complete redemption,

and they will awake and sing, dwellers of the dust,

and among them - his holy honor, my master, father-in-law, the Rebbe, and his daughter who passed away,

With all the righteous men and righteous women and all the souls

and 36

in general,

and together with all the Jews who are now souls in bodies - for length of days and good years,

a healthy soul in a healthy* body - one passes over,

without any interruption at all,

into eternal life,

in the true and complete redemption through our righteous Moshiach,

And immediately and at once, literally,

And to the very head - immediately and at once, literally with utmost simplicity¹.

Sefer HaSichos - 5752

Missions• Parshat Mishpatim,

27th of Shevat,

Rosh Chodesh Adar I•• 5752

It is known■ that all events in the world are with hashgacha pratis,

And in them there is study and instruction in the service of man to his Creator,

and especially regarding general and principal events connected with large and important countries

(in which are found the majority of numbers and the majority of construction of the children of Israel during the time of exile?) who have influence and leadership over the entire world,

that also the study and instruction from these events is in a general and principal matter in the service of man to his Creator.

And likewise regarding the events of these days:

First and foremost - the event that occurred on this Erev Shabbos⁶,

in which the heads of large and important countries of the world gathered and convened together,

and at their head the presidents of the two great superpowers,

and they decided and declared a new era in relations between the nations of the world — the abolition of a state of wars between the nations of the world,

which will also be expressed in the reduction and elimination of weapons,

and even to peace and unity,

cooperation and mutual aid between the nations of the world for the benefit of all humanity.

And preceding this event

(with Divine providence)

was the speech of the president of this country to the entire nation

(on the eve of the fourth day,

"Before Shabbat",

the beginning of this Shabbat eve^ in which he announced and declared his actions on reducing and eliminating weapons,

and utilization of funds

(that will not be used for purchasing weapons)

in order to increase the economic matters of the country's citizens - a declaration approved by the "House of Representatives",

in which the laws of the country that have validity according to Torah are established

("Dina d'malchusa dina"")

And one should contemplate the lesson and instruction from this event,

And also the details of the event - its place and time,

including its connection to the content of the time in Torah⁷,

in the weekly Torah portion*,

as follows.

The lesson and instruction from this event is a general and fundamental matter in the service of the Jewish people

("our actions and our service throughout the duration of the exile"⁸)

- "To bring about the days of Moshiach"¹:

From the promises of the true and complete redemption