English translation — שיחת יום ו' עש"ק פ' ויחי, עשרה בטבת, יהפך לשמחה, ה'תשד"מ. – אחר תפלת מנחה, בבית הכנסת –

Already spoken several times¹,

that it is a custom of Israel to say "words of rebuke" on a fast day,

and in any case after the afternoon prayer

(after the main part and from the work during the day)².

But regarding today

(Friday)

there are,

seemingly,

two matters that contradict this:

a) According to Torah,

a Jew on Friday,

especially after midday,

must occupy himself with matters of preparation for Shabbos³.

[For this also pertains to practical halacha in other matters,

as is known the law⁴ that on Friday at twilight one may and one must be a runner in the public domain –

because according to Torah one must be busily occupied in the preparations of Friday].

b) At this time,

being in proximity to Shabbos,

one must already stand in the movement that Shabbos evokes –

"there is no sadness with her"⁵.

Seemingly a question could arise,

whether there is a place to say "words of rebuke" on Friday after midday,

at a time when one must be occupied with preparations for Shabbos,

and one must stand in a movement of "there is no sadness with her".

[For granted, the matters of fasting in which one is obligated according to Shulchan Aruch –

they cannot be pushed off because of this;

but a matter that is merely a custom (saying "words of rebuke") seemingly it is logical to say,

that the custom was initially not applicable in such a circumstance. And especially since of the fasts of this type (the four fasts) only the Tenth of Teves can fall on Friday in certain years⁶ –

one could say,

that the force of the custom is initially not relevant in such an unusual situation].

And it can be said that in truth both matters are not contradictory to each other,

because the matter of saying "words of rebuke" in connection with a fast day is also a matter of "preparation for Shabbos",

and can be in a manner of "joy"

(which "there is no sadness with her"):

It is known

(as explained in many places⁷,

and especially in Iggeres HaTeshuvah of the Alter Rebbe⁸)

that Shabbos its matter is teshuvah,

"Shabbos the letters of which are 'tashuv'",

and this is indeed the matter of a fast day,

because fasting "is among the ways of teshuvah"⁹;

And on the other hand,

a fast day is called¹⁰ "a day of favor to Hashem"¹¹

(and as the Alter Rebbe emphasizes¹¹ that this is a primary aspect of the fast),

which is understood and simple that a "day of favor to Hashem" is a time of joy.

And in the service of man it means –

that when one reaches the completeness of teshuvah,

the teshuvah is from within joy,

and as explained in Iggeres HaTeshuvah¹²,

that the completeness and truth of the matter of teshuvah

(teshuvah ila'ah)

is specifically from within joy.

From which it is understood,

that the occupation with "the ways of teshuvah" on a fast day is not in contradiction to the state required on Friday,

because the movement of teshuvah that is evoked on a "day of favor" also contains within it a matter of joy,

since its completeness is –

teshuvah ila'ah.

Moreover:

Also the teshuvah tata'ah that one does –

indeed regarding undesirable matters,

which is connected with fasting and saying "words of rebuke" in its simple sense –

a movement opposite to joy –

this teshuvah is also a preparation for a state of joy.

And as the Alter Rebbe explains in Iggeres HaTeshuvah¹³,

that because there must be the matter of teshuvah tata'ah as a preparation for teshuvah ila'ah,

and "now in this orphaned generation (that)

not all are able to turn their hearts in an instant from one extreme",

consequently one must do this in two separate times:

before Shabbos,

on Friday night and the like,

one engages in matters of "submission",

teshuvah tata'ah,

and this becomes a preparation and qualification so that afterwards on Shabbos one may attain teshuvah ila'ah which is from within joy.

And furthermore:

At the time that he stands in submission there can be joy within him –

"weeping is fixed in my heart from one side and joy is fixed in my heart from the other side"¹⁴.

It turns out,

that also the "words of rebuke" in their simple sense on Friday after midday –

before the day of Shabbos¹⁵ are a fitting preparation for

(the service of) Shabbos,

and on the contrary –

through this one attains the elevation of teshuvah ila'ah of Shabbos.

And the matter of the transformation that is in teshuvah,

that through teshuvah on undesirable matters one attains the ultimate perfection,

even to joy –

is emphasized especially in the fast of the Tenth of Teves:

Regarding the reason for the Tenth of Tevet –

the siege on Jerusalem,

one finds a remarkable thing,

that the verse¹⁶ uses the expression "the king of Babylon leaned upon Jerusalem" –

for the expression "leaning" is everywhere an expression of supporting and helping,

and in the language of Scripture¹⁷ "Hashem supports all who fall."

But in this it is emphasized¹⁸ that the intention of the siege

(with the fast that comes and is caused by it)

is to attain an elevation and "support"¹⁹ upon Jerusalem,

as the advantage of light from darkness².

And as was discussed at length once,

that this was revealed in a manner of the precedence of a remedy to the blow²⁰,

through the fact that the Omnipresent called it from the outset by the name "support",

which is a matter of help

(a remedy and in the manner of "I will not place upon you"²¹),

the siege

(had they merited)

would not be a "blow" at all but a "remedy",

so that the elevation of "upon Jerusalem" should come,

the advantage of light from darkness²².

The aforementioned point –

the virtue that is revealed in the work of repentance,

which comes as a result of transforming undesirable things to good and perfection –

is also emphasized²³ in the Torah portion of today's day²³,

and it is noteworthy that according to this foundation several difficulties and questions in the Scripture and in Rashi's commentary in this portion are answered:

At the beginning –

in the first verse of today's portion²⁴ it tells about the blessing with which Yaakov blessed Binyamin:

"Binyamin is a wolf that tears; in the morning he devours prey, and in the evening he divides the spoil."

Rashi explains:

"Binyamin is a wolf that tears –

a wolf is he who tears,

he prophesied that they would in the future be plunderers and you will plunder²⁵ for yourselves each man his wife in the matter of the concubine in Giv'ah,

and he prophesied about Shaul...

as it is said²⁶...

and wherever he turned he caused guilt."

Then Rashi explains "in the evening he divides the spoil",

that this means "Mordechai and Esther, who are from Binyamin, will divide the spoil of Haman, as it is said²⁷ 'Behold, the house of Haman I have given to Esther,'

and Onkelos translated regarding the spoil of the priests in the sanctities of the Temple."

It is seemingly not understood:

It speaks here about a blessing for the tribes

(including the blessing with which Binyamin is blessed),

and the blessings come from their good deeds and virtues,

As Rashi himself emphasizes and explains regarding this matter²⁸,

that the reason certain tribes are not mentioned among the blessings is –

because there was a negative matter with them

(they were only hinted at);

and here Rashi emphasizes several details of the opposite of good and virtue:

a) He brings as the first explanation that the children of Binyamin were "plunderers",

and not the explanation which he himself brings later that this refers to the altar and

(the portion of)

the Holy Temple that will be in his portion specifically;

b) He says that "plunderers" and "you will plunder for yourselves each man his wife" is the blessing in particular –

at the time of plundering it is

(simply)

a negative matter,

and in this matter it must be according to the Torah –

"for a man takes a wife"²⁹;

c) He adds that this was "in the matter of the concubine in Giv'ah",

and in the vast majority of the verses that Rashi brings he does not say on which occasion they were said;

d) The concubine in Giv'ah –

is the absolute opposite of good deeds.

e) He specifically brings the verse "and wherever he turned he caused guilt"

(he prevailed,

he succeeded³⁰),

and the word "caused guilt" everywhere is from the term "wicked" –

and there are many scriptures

(not with this expression)

that tell about Shaul's victories.

f) He repeats that the "spoil" of "Mordechai and Esther" is taken from "Haman" –

"they will divide the spoil of Haman",

"Behold, the house of Haman I have given to Esther"³¹;

and in this there is also a change from the language of Scripture

(Rashi's commentary here)

"he divides the spoil" –

according to which Rashi seemingly should have explained "Mordechai and Esther...

will divide spoil, as it is said 'Behold, the house of Haman'" etc.

[And especially since the mention of "Haman" also emphasizes an undesirable matter in the conduct of the Jewish people,

for Haman could not have decreed any decree upon the Jews,

unless there was an undesirable matter among them,

for example –

the matter of "there is a people...

scattered and divided",

the opposite of love and unity of Israel (as explained in several commentaries³²).]

In this explanation of "he divides the spoil –

the house of Haman" it is particularly difficult:

a) Plunder and spoil are relevant in war,

and as Rashi himself brings here previously³⁴ the matter of spoil in Shaul's war –

but "the house of Haman I have given" was

(in Nisan)

before the nullification of Haman's decree, and all the more so before the war

(in the following Adar).

In the Megillah of Esther, the term "plunder and spoil" is explicit regarding the war that the Jews fought –

and "their spoil for plunder"³⁴ Rashi could have brought this.

(And although "they did not lay their hands on the plunder"³⁵,

it itself emphasizes that there was plunder,

only "they did not lay their hands on it." And it is explicit³⁵ in Rashi there³⁶ –

that the reason they "did not lay their hands on the plunder" was only to show that "it was not done for the sake of money",

or so that the king would not have an evil eye on the money –

but were it not for this, they would have laid their hands on it³⁷):

And just as Achashverosh said regarding the house of Haman "I have given", so he commanded "and their spoil for plunder".

The "spoil" in the war of the Jews then was the spoil of war that one takes from the enemy,

in contrast to the "I have given" of "the house of Haman" which was after it became the property of Achashverosh

(without any war at all),

and Achashverosh gave it to them. This is necessary according to the simple meaning of the verse as explained in Rashi

(end of Parshat Ki Teitzei)

that one may not take anything belonging to Amalek etc.³⁸,

so much so that because of this Shaul lost the kingship³⁹

(because he did not completely eradicate the memory of Amalek⁴⁰),

the opposite of "he will be wicked" of Shaul that Rashi spoke of before this).

Rashi should have brought the first verse where the giving of the house is stated⁴¹ –

"On that day the king gave etc."⁴²;

and especially since in the verse he brings (¹)

only the giving that took place beforehand is related, and (²)

only "to Esther the queen" is mentioned,

in contrast to the previous verse.

Regarding this –

one can also ask in the verse at the conclusion of the Chumash portion of that day:

When Yosef said to his brothers that they need not worry that they sold him and he comforted them etc. –

it says in the verse⁴³ "Do not fear etc. And you intended evil against me, Hashem intended it for good, in order to do as this day, to keep a great people alive."

It is not understood:

Why did Yosef need to say and mention that "you intended evil against me"?!

He could have said only the good –

"Hashem intended it for good"!

And the explanation of all this is –

in connection with the above,

that the virtue of the Tenth of Tevet consists in the matter of teshuvah,

in a manner of complete transformation of undesirable matters. The content of the blessing of Binyamin is emphasized in the phrase "

(Binyamin is a wolf)

he will tear etc. he will eat",

"tear" emphasizes,

that it speaks of a war⁴⁴ that was completely victorious. And in the service of man, this is the service of teshuvah that comes through war with the yetzer hara –

and he killed and ate⁴⁵.

And as is known,

that one of the differences between baalei teshuvah and tzaddikim is,

that the service of tzaddikim is "the regular offerings in their order",

an orderly service not necessarily in the way of war,

and the service of baalei teshuvah is in the way of war and the transformation of the yetzer hara etc.

And this is the role of Binyamin –

he was a "lower tzaddik"⁴⁶,

which is analogous to a baal teshuvah relative to a "higher tzaddik"⁴⁷,

but with him there is the virtue of "the place where baalei teshuvah stand, complete tzaddikim cannot stand"⁴⁸ until "tzaddikim cannot stand in it"⁴⁹. And this was the content of Yaakov's blessing to Binyamin –

that the teshuvah and transformation of evil to good,

should be with ultimate perfection,

in a manner of "he will tear" and eat⁵⁰.

And based on this foundation, the aforementioned precise points are understood:

Rashi emphasizes that the matter of "he will tear" is "snatching",

because the service of teshuvah is performed through extraordinary effort,

like a beast that tears,

specifically in such a manner is the service of teshuvah that transforms intentional sins into merits⁵¹.

And for this reason Rashi also adds that this was regarding the incident of "the concubine in Givah" –

because in order to transform the most undesirable matter of "the concubine in Givah", one needs snatching.

And according to the simple understanding of the matter:

After the sin of the Concubine in Gibeah had occurred,

and after the children of Benjamin received the punishment appropriate for this,

until they repented as one must repent according to the law,

"in that same place" etc.

(with the same storm and publicity and revelation and boasting as the sin had been) –

through this the matter of "snatching" came about,

that they "snatched" from the "left void,"

"a strange god within you,"

and transformed it for good,

until they fulfilled the commandment of "be fruitful and multiply" in such a manner,

that it is above the limitations of "when a man takes a wife,"

rather they did it in a manner of "snatching,"

with great force etc.

And following from this, it is also understood why Rashi brings the verse which emphasizes that it was in a manner of "and in all that he turned, he would condemn":

Since the virtue of Benjamin was the virtue of the service of repentance,

repenting upon undesirable matters in a manner of transforming them for good –

therefore the manner of success of Saul was,

that he did not merely succeed in all that he turned,

rather it was with ultimate success as it is transformed from "he would condemn" from the term wicked,

to "he would condemn" [meaning] success of a righteous person!

And according to the well-known statement of our Sages, may their memory be blessed, that "the beds which she spread for him in prohibition, she spread for him in permission."

And this is the virtue of the transformation of darkness into light –

the transformation of the darkness itself into light,

and as it is written, "and night like day shall shine,"

that the night itself shines. And it is explained elsewhere that this is an incomparably superior light.

And following from this, the emphasis also comes regarding Mordechai and Esther –

that what they took as "spoils" was specifically from "Haman,"

who is called "the wicked one,"

and the "house" of the "wicked one" was transformed until it became "I have given to Esther the queen."

Haman was from the seed of Amalek,

whose essence is the ultimate opposite of holiness,

until one says "remember what Amalek did to you etc., who happened upon you on the way etc., you shall not forget" –

and nevertheless they also transformed his house,

and gave it to Esther and Mordechai,

who were from Benjamin.

And for this reason Rashi specifically brings the verse "behold, the house of Haman I have given to Esther,"

and not the preceding verse –

because in this verse the ultimate transformation in the matter is emphasized,

as Rashi explains the verse "and now all see that I desire you etc.,"

the opposite of the greatness of Haman,

the ultimate transformation,

and to note:

Rashi brings the verse "behold, the house of Haman etc." –

that is, the expression

(and manner)

is "behold," an expression of joy,

as Rashi explained in several places –

specifically the completeness of repentance,

which is specifically from within joy,

and as above.

And following from this, it may be said –

that the transformation of the essence of Haman is also connected with the transformation of the cause of the matter –

the opposite of unity

("scattered and divided"),

which arose immediately following this in Jacob's blessing,

where the unity of all the tribes is expressed:

Immediately after the blessing of Benjamin, it is stated in the verse "all these are the tribes of Israel, twelve, and this is what their father spoke to them and he blessed them, each according to his blessing he blessed them." Rashi explains "it should have said only 'each according to his blessing he blessed him,' why does it say 'he blessed them';

because he gave to Judah the strength of a lion and to Benjamin the snatching of a wolf and to Naphtali the swiftness of a deer, [one might think] that he did not include them all in the general blessings, therefore it says 'he blessed them.'"

That is, that the blessings were in such a manner:

"each according to his blessing,"

each one received his blessing from his root and source

[and as explained in Chassidus on this verse,

that the drawing down of the blessing is from the root and source of the one being blessed],

and afterwards "he blessed them,"

that he unified all the tribes with all the blessings.

And in terms of service, this is the ultimate opposite of "scattered and divided" –

love and unity of Israel,

until a Jew stands in a state of "and you shall love your fellow as yourself,"

that one cannot differentiate between himself and other Jews –

it becomes "he blessed them,"

he gives "his blessing" to "them," all equally.

Following all this, the precision of the language at the end of Rashi's commentary is also understood,

where he brings the interpretation of the Targum:

Even then, according to this interpretation, it speaks about the sacrifices of the altar,

matters of the ultimate holiness,

but here it is used

(in the verse and translated in the Targum and Rashi)

the term "spoils",

a term that indicates the plunder of war –

therefore, because the service of Benjamin was in the aspect of a lower tzaddik,

the service of a baal teshuvah –

therefore he merited

that the altar should be in his portion.

And furthermore:

the service of a baal teshuvah brings an elevation also into the Holy Temple,

that also in the place of the Temple,

a house of rest as mentioned above,

there should be the quality also of "spoils",

the quality of the transformation of darkness into light.

For the quality of the tribe of Benjamin as a baal teshuvah is with him and also "He blessed them",

he effects it upon all the tribes,

all the tribes offer sacrifices upon the altar that is in the portion of Benjamin in the Holy Temple –

and as mentioned above, that the blessings are for all of them.

And this was also in the days of Mordechai and Esther,

"received" for the individual through that which "the house of Haman" was given over to Esther and Mordechai,

it became "He blessed them",

all of Israel collectively.

And based on this, the conclusion of the lesson of the Chumash of this day will also be understood:

The emphasis in this lesson of the Chumash is, as mentioned above, the matter of teshuvah and the transformation of darkness into light –

therefore it is emphasized at its end that "your thoughts were upon me for evil",

became "to preserve life" –

the "evil" "God intended it for good",

to the ultimate good,

until "to preserve a numerous people". And also in this matter of "a numerous people" the transformation of evil to good is emphasized –

for,

as Rashi explains,

"rav" is a term that Esau said "I have much",

in contrast, Jacob said "I have everything",

Esau is multitude and the opposite of unity,

division and the opposite of holiness,

and into this Joseph injected "to preserve life",

the transformation of evil to good.

And through this service, the elevation that is in the "I have much" is revealed and drawn forth,

the abundant lights of Tohu –

which a baal teshuvah can rectify and receive through teshuvah

(in contrast to a tzaddik).

This is also emphasized in the time when Joseph said it,

in Egypt,

in the darkness of exile,

before the signs and wonders in Egypt,

and after they took Jacob from there to the land of Israel –

with which they also removed his merit that had protected Egypt.

From all the above, a wonderful lesson emerges in the service of each and every individual:

Standing on the Tenth of Tevet, one must stand in a state of love and unity of Israel,

and out of joy,

until that which each one achieves through his individual service becomes the inheritance of all Israel equally –

"according to his individual blessing, He blessed them" –

all of them together.

And one should not fall, Heaven forbid, into despair and the opposite of joy from the darkness that is in exile –

learning the explicit lesson from today's lesson of the Chumash:

The introduction and preparation for the "Sanctuary" and its holy things

(the latter explanation in Rashi)

is through that which initially there was a terrible concealment and hiding,

a state of "the concubine in Gibeah",

"there was no king in Israel" and also a state of "we are still servants of Achashverosh" –

for the entire purpose of the darkness is to arrive through it to the most exalted light,

so that it should be "he tears" and eats,

the snatching of baalei teshuvah which is with great force,

and also of tzaddikim –

to bring them back in teshuvah;

even while being in the darkness of exile –

the matter of "he tears...

eats...

divides spoils" is brought about,

as Rashi brings at the beginning of his commentary.

And in addition to this –

through the service in the darkness of exile, one arrives at the eternal building of the third Holy Temple,

"the Sanctuary, O Lord, which Your hands have established",

which will be "in its place"

(as is ruled in the Rambam *77) –

in the portion of Benjamin.

And this also has a special connection to our present time –

as is known the saying

(from the Rebbe, my father-in-law, in the name of his father)

that regarding our time, the phrase "snatch and eat, snatch and drink" was said,

now we do not wait for the order in the manner of clarifications,

because this is a state of darkness,

one must snatch with great effort from the darkness and transform it into light. All these undesirable matters in the time of exile are in order to awaken in a Jew the matter of "he tears",

snatching,

eats "snatch and eat, snatch and drink".

And it is explained that for this reason, in our time, the matter of "spreading the wellsprings outward" is with greater intensity,

not just water,

and not even spring water –

rather, to spread the wellsprings outward because in the time of darkness, the footsteps of Mashiach, through the opposite of darkness

(the opposite of "the concubine in Gibeah" and the like)

one reaches the ultimate light,

until the spreading of the wellsprings outward.

From all of this it is understood,

that despite the darkness of the exile –

one must act in all matters with joy and a good heart,

knowing that the intention of the darkness is only to bring about a greater and deeper light.

And in addition to this, from this there is also a lesson regarding work with one's fellow:

One should not be satisfied with the Jews who are in the state of "I have everything,"

within the cubits of Jacob,

rather, one should also go to the Jews who are

(may it not be said)

connected to Esau, "I have much"

(which Esau said),

about whom the Gemara says that he was a "Jewish apostate" –

and also in them to effect "to revive."

Until that even the "much" itself is utilized for good,

it becomes the matter of "and much peace your children,"

Torah scholars increase peace in the world,

great peace to those who love Your Torah, for the increase is in the matter of peace,

until "your children" [means] your builders,

through this one builds the entire world.

And in the language of the verse in our portion –

"and you shall carry me up from Egypt,"

that the descent to Egypt effects the "and you shall carry me up,"

the greatest ascent,

not only "I will surely bring you up,"

rather, a carrying,

even higher than "ascent,"

until one reaches the level of "lift up the head."

Continuing from the above –

it is understood that all these matters must come down into action, which is the main thing –

when one also now concludes with a matter of actual deed:

After there was the service of prayer,

and especially the afternoon prayer, about which [it is said] "a person should always be careful with the afternoon prayer, for Elijah –

the herald of the tidings of the redemption –

was answered only through the afternoon prayer,"

all the more so the afternoon prayer of the eve of Shabbat,

which is adjacent to Shabbat;

And after one reviewed matters from the Written Torah and the Oral Torah and from the discourses and talks of our leaders and presidents –

one will also distribute,

through the "tanks,"

a dollar to each one

[those who have not yet accepted Shabbat,

in the women's section –

those who have not yet blessed the candles],

to give for charity,

and with an addition from one's own.

And when one has the three matters of Torah,

service

(prayer)

and acts of kindness

(charity) –

one has the promise that "whoever engages in Torah, acts of kindness, and prays with the community, it is as if he redeemed Me and My children from among the nations,"

as it is written "He redeemed my soul in peace from the battle against me, for many were with me,"

that the "He redeemed my soul in peace" comes because "many were with me,"

not only "all" but also "many"

(as above, section 3).

And from this "as if he redeemed" it then becomes without a "kaf" of comparison, until it becomes even more –

even higher than "he redeemed" simply,

and it is explained that then "he redeemed" is with a "kaf" of comparison for superiority

(it is higher than "he redeemed"),

as is known that "he redeemed"

("He redeemed in peace")

is in many levels and manners,

as the middle Rebbe explains,

and it becomes in the highest manner –

"he redeemed"

(simply)

indicates that there is still some hold from the other side;

The ultimate perfection is that the redemption is entirely higher than "he redeemed" and from the nations of the world,

it is a state of "they shall be yours alone,"

"I and the King alone,"

even in the days of exile,

and very soon –

to You alone in the third Holy Temple,

"the Sanctuary, O Lord, which Your hands have established,"

where there will be "the upright shall dwell in Your presence,"

"all flesh shall see the face of the Master, the Lord,"

whose essence of the Holy Temple is

(as the Rambam says)

"a house prepared for the Lord to offer the sacrifices in it"

(the line of service),

which means primarily the sacrifices on the outer altar,

which was specifically in the portion of Benjamin

(as above).

And one has the perfection of the people –

"with our young and with our old, with our sons and with our daughters" stand in a manner of "a great congregation" in the singular,

and each one of them has all the blessings,

for "and he blessed them, each according to his blessing" is "he blessed them,"

The completeness of the people through love of Israel and unity of Israel,

and especially together and through the commandment of charity –

the line of acts of kindness,

as Rashi explains,

"that because he performs kindness with his body to his fellow, he recognizes that he loves him and comes to brotherhood and peace",

that is, that gemilut chasadim creates unity between the lowest of the low among Jews –

from a downtrodden poor person to a destitute person who craves everything –

with the giver of the gemilut chasadim.

And on the contrary:

"More than the householder does for the poor person,

the poor person does for the householder",

a unity is created between them such that one cannot find a beginning or an end.

Together with the completeness of the Torah

(the line of the Torah) –

the revealed and Chassidus. And this is also connected with the Holy Temple in Jerusalem,

(see there)

"complete awe",

the completeness of awe,

from which light goes out to the entire world –

as is known that in the Torah there are parts which are called by the name of physical matters,

and in this itself there are distinctions: oil, wine,

water or bread etc. in the Torah.

(In this consists the difference between the revealed aspect of the Torah and the inner aspect of the Torah:

the revealed aspect of the Torah is called bread in the Torah,

and the inner aspect of the Torah is called wine and oil in the Torah).

Higher than this is when the Torah is called by the name "light",

which is entirely above physical matters,

as explained in many places regarding the matter of light, water, firmament,

that from light come down water and firmament. And because of this, when the Torah is called by the name light –

one has the completeness of the Torah,

all parts of the Torah together,

the revealed aspect of the Torah and Chassidus.

And this is emphasized in the Holy Temple from which light goes out to the entire world.

And together with this one also has the completeness of the land –

the land of the seven nations –

and "the Lord your God will expand your border",

as discussed many times at length,

especially in the discourse of the middle Rebbe which begins "Do not distress Moab"

[which also has a connection with what was said above:

"Do not distress Moab" is a thing and its opposite – 1)

it is Moab,

and 2) Moab is a manner of "do not distress Moab",

one must wait

(until He expands).

This is all in continuation with what was said above,

the emphasis on the ultimate transformation from the opposite specifically].

And through the three pillars

(Torah,

service and gemilut chasadim)

the matter of strife with one another among Jews, heaven forbid, is nullified,

Because on the contrary

(its opposite):

acts of kindness from one Jew to another. The "man whom you have blessed" becomes "bless them" –

he gives all his blessings to every Jew and to all Jews,

And with this introduction he begins his day –

by saying

(as an introduction to the morning prayer)

"I hereby accept upon myself the positive commandment of 'You shall love your fellow as yourself'",

and he concludes the prayer by saying

(that he hopes and is certain,

and especially since he prays in this manner –

"they will give thanks to Your name")

that "But the righteous will give thanks to Your name; the upright will dwell in Your presence".

And all this –

in a manner of "I will hasten it",

"and behold, with the clouds of heaven",

because this comes in connection with the service in a manner of "Benjamin is a wolf that tears",

the service in a manner of snatching,

which "I will hasten it"

(as opposed to "in its time")

is like "he tears"

(regarding "and you shall snatch for yourselves each man his wife" as opposed to "when a man takes a wife").

And one concludes the eve of Shabbat of the sixth millennium amidst joy and goodness of heart,

in a manner that the darkness of the exile becomes actual light

(by virtue of this that one has the inner Holy Temple (whose altar is in the portion of "Benjamin is a wolf that tears") from which light goes out to the entire world),

as is also emphasized simply in the beginning and head of

(the Torah portion lesson of the sixth day)

the portion of "And Jacob lived in the land of Egypt seventeen years" –

the portion of "Be strong, be strong, and we will be strengthened" –

that in the land of Egypt there is "and he lived"

(the advantage of light from darkness) –

according to the Torah of the old Rebbe on this.

And especially when one adds in the matter of charity,

which was the entirety of the service of Joseph –

"These are the generations of Jacob, Joseph" –

"the provider for all the people of the land",

not only to the "all"

(Jacob)

but also to the "great nation".

As said above that there is no need to elaborate,

because one must rush –

run to the preparations for Shabbat,

and amidst joy and goodness of heart –

May it be that "Shabbat is the letters of 'you shall sit'",

supernal teshuvah and in its completeness,

with joy and goodness of heart,

And also "

(Shabbat letters)

teshev" from the same root as "and Jacob settled" –

"Jacob sought to dwell in tranquility,"

the Almighty certainly fulfills the request of Jacob,

it is impossible that Jacob's request should not be fulfilled, Heaven forbid,

and as afterwards it was "and Jacob lived in the land of Egypt seventeen years,"

years of tranquility,

in completeness after a

(in a higher manner than dwelling in tranquility "in the land of his father's sojournings,"

because this was in the land of Egypt,

as the advantage of light from darkness.

So may it be in the last seventeen –

in gematria tov –

moments,

or at least no more than seventeen hours of the exile,

And in the manner of "and behold, with the clouds of heaven,"

it will be "they shall see the face of the Master, the Lord,"

not in a manner of "a great congregation shall return here."

The completeness of the people,

the completeness of the Torah and the completeness of the land.

And speedily in our days, literally,

the building of the Holy Temple will be in a simple sense.

[The Rebbe, the Lubavitcher Rebbe, shlita, distributed dollars to the "Tankistans" to give each one dollar for the purpose of giving to charity.

Afterwards, he instructed to announce the time for accepting Shabbat.

Before his departure, he began to sing "the Holy Temple will be built"].