אדמד דדדםדד דלדשדידד ד דלדמד דד ד דד דדאד

Transcription

1 בס"ד מאתא א כבוד קדושת אדמד דדדםדד דלדשדידד ד דלדמד דד ד דד דדאד ש י ו ס ו ס מלילבלולילשלולולבל ל ל פרשת חיי שרה ע י ישיבת אהלי יוסף יצחק ליובאוויטש תחת נשיאת כ ק אדמו ר מליובאוויטש

2 בלי אחריות כלל וכלל Published by Mesivtah Melbourne ועד הנחות בלע ז ~ DvarMalchusEnglish@gmail.com DvarMalchus.tk

3 דבר מלכות פרשת חיי שרה 1. Being that we are standing at the opening of the International Kinus Hashluchim - the Shluchim Sheyichyu of my saintly Father-inlaw from all four corners of the earth and from all parts of the world - we must first mention the foundation and purpose of the shluchim in our generation, and specifically the unique Avodas HaShlichus of our generation: to greet Moshiach Tzidkeinu with the true and complete redemption. As we spoke about a number of times, in addition to the general Shlichus of every Yid as a Shliach of Hashem as it says I was created to serve my maker - to serve Hashem, and especially Shluchim of the Nossi of our generation, in addition each generation has its own unique Shlichus that permeates it, and becomes a gateway through which all other matters of Shlichus ascend. Especially in our case where we are talking about an essential and general uniqueness which is not only another detail or principle rather it is a general and essential matter; in fact it is the most general principal in Judaism - preparation to greet Moshiach - which encompasses and includes all the details of the Avodas HaShlichus. As we spoke about many times, (especially in the past few months and weeks); According to the notification of Raza l All the set times [for Moshiach] have already passed and the notification of my saintly Father-in-law that we have already done Teshuvah and all matters of Avoda that we have even completed polishing the buttons and we are standing ready to greet Moshiach Tzidkeinu so now the Avodah and the Shlichus is to be ready to greet Moshiach Tzidkeinu in actuality, Bepo el Mamosh! From this it is understood the whole purpose of the current Kinus HaShluchim; to discuss together and to come out with good resolutions, in order to fulfil them, how to fulfil this special Shlichus of our time, to greet Moshiach Tzidkeinu. 2. The connection of the Avodah of Shlichus to Moshaich Tzidkeinu will be understood by first explaining the connecting between Moshiach and the concept of Shlichus. On the Possuk Shlach Na B yad Tishlach (literally Send the one you will send ), which Moshe Rabbeinu said to Hashem when he was told to take the Yidden out of Egypt, the Chazal tells us that Moshe said to Hashem Master of the universe, Shlach Na B yad Tishlach send Moshiach, the one who is destined to be redeemer. According to this on can say that Moshiach is in the category of a Shliach (Shlach Tishlach) of Ha-

4 shem to redeem the Yidden. Simply, the reason why Moshe Rabbenu asked for this is as Rashi says on the Possuk: Send someone else whom you wish to send for I know I am not destined to bring the Yidden into Eretz Yisrael and be their redeemer in the future you have many shluchim who you can send. I.e. Since anyways Hashem was not going to send Moshe to take the Yidden to Eretz Yisrael and to redeem them in the future, he will send another Shliach Moshiach. Moshe was saying, send Moshiach now also, to redeem them from Egypt. However, we need to comprehend: obviously Moshe understood, - especially because he has the Complete Wisdom of Kedusha, (As it says; Moshe received the Torah from Sinai ) that Hashem himself knew that he was going to send Moshiach (and not Moshe) yet never the less Hashem chose Moshe to redeem the Yidden from Egypt. If so why is Moshe asking Hashem to please send someone else? On the other hand, since Moshe asked and suggested such, it is understood that according to Wisdom of Kedusha this makes sense. if so why did Hashem not accept it? [Either way we have a problem!] We can answer that indeed that is exactly the point; since this is a suggestion of Moshe, (and it is brought in the Torah of Truth, the Eternal Torah,) it did in fact take place in actuality that the very same Shliach that Hashem has sent to take the Yidden out of Egypt, who was Moshe, is also going to be the one to take the Yidden out in the future. As the Medrash says regarding Moshe that He is the first redeemer (from Egypt), he will be the final redeemer (the final Geula). And this is what Moshe meant by saying Shlach Na B yad Tishlach (Even though he knew that Hashem will eventually send him as Moshiach, Moshe wanted there to be this connection made of He is the first redeemer, he will be the final redeemer. That the first redemption (from Egypt) would be connected to B yad Tishlach (Moshiach), and also that the final redemption be connected to Moshe ( The first redeemer ). Meaning to say, that even though Moshe and Moshiach are separate people (And Moshe was from Shevet Levi and Moshiach is from Shevet Yehuda [House of Dovid]) And they represent two seperate ideas, nevertheless Moshe wanted there to be a connection between the two, that they become one, as will be explained later on. (9) 3. In order to understand this we are going to preface by explaining the entire concept of Shlichus in the Torah beginning with the very first Shlichus spoken about in the Torah, (with lots of detail and in great length) in our Parsha

5 The Shlichus that Avrohom sent Eliezer to find and to make a shidduch for his son Yitzchok, and how Eliezer actually accomplished the Shlichus practically, with the marriage of Yitzchak and Rivkah. We can try to understood, into which category exactly was the Shlichus of Eliezer in fulfilling the word of Avraham to Get a wife for my son Yitzchak. There are a number of ways of how we can understand this shlichus: 1) That Eliezer was a Shliach of Kiddushin as it says in Tosfos this idea of Shlucho Shel Odom Kemoso, the shliach of a person is like [the person] himself. [Within Shlichus there is also a number of different levels as well, as it is known: you have when the actions of the Shliach are like the actions of the Meshale ach (sender); higher than this is when also the energy to act of the shliach is like the Meshale ach ; and even more than this when the entire being of the Shliach is like the Meshale ach, until a level of Kemoso Mamosh (totally like the Meshale ach) ] 2) Eliezer was in the category of a Shadchan, to find a wife for Yitzchok, (and not as a Shliach for Kiddushin) and not even a Shadchan for Kiddushin, for also a Shadchan can be Mekadesh. But a shadchan doesn t have the idea of being Kemoiso, that a shliach is like the Meshale ach. Whereas in regards to a Shadchan, we don t say he is like the Meshale ach the דבר מלכות פרשת חיי שרה total opposite a Shadchan is specifically not Kemoiso, not like the original person, rather as a separate person who is doing the other a favour, as we see in the custom of the world. There is a rationale to say that Eliezer was not a Shliach of Avrohom- which is Kemoiso, instead he is a separate entity, more like a shadchan. As it seems to imply from the story itself, (regarding the shidduch of Yitzchak) we say that Eliezer was trying to find ways for Avrahom to want Yitzchok to marry his daughter and Avraham turns to him and says I am blessed, and you are cursed, and the cursed and blessed cannot cleave to each other. (Especially since there is a whole story emphasised at great length how Eliezer himself had to put in all sorts of effort finding an appropriate shidduch for Yitzchak; Eliezer had to Daven to Hashem to clarify and to make a sign, [and it had to be in a miraculous way] all Avrohom said to him is not to take from daughters of Canaan and to go to my land and birthplace. He was not at all explicit whom he should be Mekadesh) - so automatically there is room for him to mix in his own calculations more like a shadchan. However on the other hand Eliezer we know was the elder in Avrohom s house he ruled over all of Avrohom s possessions. And as Chaza l tell us he Ruled in the Torah of his Rebbe, and he would

6 Take from the Torah of his Rebbe and teach other people. And he is considered servant of Avrohom, as we know that the servant of the king is comparable to the king himself and also the fulfilment of the words of Avrohom take a wife for my son Yitzchok, we find that Eliezer is literally doing everything as Avrohom wanted, furthermore Avrohom made him swear for this as it says Put your hand under my thigh And I will make you swear etc - which because of this and other things as well it makes more sense to say that he was actually more like a Shliach Shlucho Shel Odom Kemoiso to be mekadesh Rivka. We can say that this idea that Eliezer was a shliach is also to be understood from the fact that it says And the servant took ten camels and he left And all the good of his master in his hand As the commentaries explain that this means that Eliezer had with him all the possessions of his master and he could have done with it whatever he wanted, and he wouldn t even need to get permission to take it, as it says: He ruled over all that he [Avrohom] possessed so he lietrally had with him gold and silver and everything belonging to Avrohom and he could have done whatever he wanted to do with it. And even according to the opinion that Rashi brings, that it was a Shtar Matono - a document saying he is giving all that he has to his son Yitzchak, in order so that people will want their daughter to marry him, nevertheless this document was given over to Eliezer, whereupon if he wanted to he could have ripped it up. So in a certain sense everything that Avrohom owned were in the hands of Eliezer. So seemingly, how could Avrohom give everything he owned to someone about whom it was doubtful what he would do with it? From this it is proven that Eliezer was completely given over to Avrohom (as his servant), therefore even when he sent him to make a Shiduch for Yitzchok he was (not like a shadchan, as an entity for himself, rather) a Shliach, that his entire existence is the existence of the Meshale ach. And therefore Avrohom was able to entrust to him All that he had without any doubt in the matter. 4. In order to understand all of this, we must preface with another question, a klotz kashe. Rearding this that a certificate was given to Yitzchak entitling him to Everything that he had of Avrohom,in order that people should be eager to give him their daughters. If even regarding a mitzvah like tzedaka we say that a person should never give away all of his possessions, and if he does then he s going against the possuk as it says From all that he has from and not all that he has, yet Av-

7 raham gives all that he has to Yitzchak?! Even if you say he was giving it as an inheritance then it still wouldn t be understood, since it says it was done so people should be eager to give their daughters to him, and it especially doesn t make sense, since even if Avrohom had given just majority of his possessions, people would still jump to give their daughters, since he would be so rich, even most of it would be enough. and especially that Avrohom still had a long life to live, he was only 140 at that time and he live another 35 years afterwards so he still needed money for him and his family. (especially since we see that he gets married and has children afterwards.) so in the essence of these matters, we would be able to explain this based on the concept that it says that Yitzchok was the son of Avrohom, Avrohom gave birth to Yitzchok. Chaza l explain that Yitzchok resembled Avrohom, because essentially in their avodah they were (generally) one idea. As we say that the Avos are the Merkovo etc. so essentially you could say that: Avrohom and Yitzchok are all the same existence so it s not a question how Avrohom can just give away all his possessions to Yitzchok. However we still need to understand this more simply and more according to Nigleh. דבר מלכות פרשת חיי שרה 5. You could say that the explanation is: The marriage of Yitzchak and Rivkah was the first Jewish marriage in the Torah. Therefore, it is not just any regular marriage between two people; rather we are speaking about something of the most general, encompassing nature. This was the very first Jewish marriage after the mitzvah of the bris was fulfilled, and furthermore through this marriage became the continuation of the Jewish nation. So besides for the fact that it was a marriage between Yitzchok and Rivkah, this really represents the general idea of marriage in the Jewish people. So you can say that therefore Avrohom was giving all that he had, because it was not just the marriage of Yitzchok and Rivkah, rather the marriage of the entire Jewish people. (This marriage brought the generations, and made possible the continuity of the Yidden forever and ever.) And then automatically it is relevant to all of Avrohom s matters, since he was the first yid therefore he gave all of his strength, he put All that he had into this marriage. If we are speaking about Avrohom as a private father of Yitzchak as an individual, then you can start saying that it does not make sense to give away all you have etc, then he should only give a part or most, but since we are talking about the marriage of a most general matter, which encompasses all the marriages of Bnei Yisrael, and this is the whole

8 essence of what Avrohom is about, being the head of the yidden, the first yid, therefore there is no room that even one detail, even the smallest facet of Avrohom to remain outside the picture, and therefore he gives everything that he has, because this is totally connected to him, so he give all that he has into this marriage. And furthermore, this marriage comes especially from the strength of Avrohom, (Avrohom gave birth to Yitzchak and gave Yitzchak a bris and afterwards he actually made the marriage through Eliezer), this was all done by Avrohom, therefore he needs to put into it all that he has. According this it is even more sweet to say that Eliezer was not under the category of a shadchan, an existence on himself rather under the category of a Shliach, whom is just like the messenger himself. Because just like when Avrohom is giving everything he has, not leaving one detail out of the picture, so too regarding Eliezer, especially since Eliezer himself is part of All that is to him, that his whole existence, even though he is going to make a shidduch with his own mind, but nevertheless it s all like the meshale ach. In other words, there is no room for any other existence. Not like the case of a shadchan which is an entity on its own and not the existence of the meshale ach. 6. The explanation of all of this in the essence of matters; In Likkutei Torah in the end in Parshas Brocho the Alter Rebbe explains that the marriage of Yitzchak and Rivkah is the most general matter in Torah and in the whole Seder Hishtalshelus. Which reflects the general Avoda of a person; The concept of Yichud M A and BA N, the unification of the two ways of the name of Hashem, M A andba N. M A is Yitzchok and BA N is Rivkah. Meaning to say that this represents the yichud of the Neshomo and the guf. M A is the Neshomo, BA N is the body. And furthermore, ultimately it represents the unification, the marriage, of the Yidden, as Neshomos in bodies, with Hashem himself, Yisroel and Hashem are one thing, as it will be with the True and Complete Geula, as we have the beginning of it, the Kidushin the beginning of the marriage, by the Receiving of the Torah. And this is what the whole Avodah of a person in fulfilling Torah and Mitzvos in this world consists of, it s all about this idea of unifying M A and B AN, all of our Torah and Mitzvos is accomplishing this idea. That is, the Chidush by the receiving of the Torah consists of the annulment of the decree that separated the spiritual, upper worlds, to the physical, low, world. Which is M A and BA N. and that s when the strenght was given

9 to connect physicality and spirituality that the physical body and the physical objects should be able to become holy objects. And the perfection of this Yichud M A and BA N, with true completeness, and revealed, is going to be with the true and complete Geula. And then is going to be The female will surround the male (i.e. the Nekeiva, the mekabel will be even greater, on a higher level than the male.) דבר מלכות פרשת חיי שרה and with this the Alter Rebbe explains in Likkutei Torah why the Torah explains with such length about the Shlichus of Eliezer as we say that the Parsha of Eliezer is double, told over with great length, because this was the Shlichus of Eliezer to accomplish this yichud, the yichud of Yitzchok and Rivkah, M A and BA N which will eventually cause to bring down the Yichud Mamosh which is the level of marriage and pnimius. The story on a simple level; Rivkah is in Padan Arom, Chutz L oroetz, with Besuel and Lavan HaArami, as we say she was like a rose amongst the thorns. That all is the idea of BA N, the Shlichus of Eliezer consisted of to take her out of there to bring her to be a wife for Yitzchok who is known as the Olah Temima, he is the level of M A. They becomes as one flesh in marriage which is ma and ban coming together. They should build a bayis beyisroel in this physical world with the purpose to have children,(in the simple meaning, actual children as well as the offspring of tzadikim which is good deeds, from where all the Yidden come from until the end of all generations. With this we understand that the Shlichus of Eliezer, the first Shlichus written in the Torah gave the strength to accomplish this Avodah of Yichud M A and BA M in Avodas Hashem, starting from Matan Torah, and from there to come down into all times and places all the way to the ultimate of all this with the true and complete Geula. You can say that the general Shlichus of Eliezer is also hinted to in the fact that he makes the statement I am the servant of Avrohom it is known that from Avrohom started mainly the preparation for Matan Torah, and that is the hint when he says servant that being the servant, Eliezer got the ability to accomplish the Yichud M A and BA N the marriage of Yitzchak and Rivkah, also as a preparation for Matan Torah where it says Serve Hashem your G-d at this mountain., when we are going to be serving Hashem at this mountain and the revelation of Anochi Hashem Elokecha 7. We still require further explanation according to this that the reason of the Torah going to great length is because of the marriage of Yitzchok and Rivkah representing the genral yichud of M A and

10 BA N. If that s the case the length should have been about the actual shidduch of Yitzchok and Rivkah which Eliezer accomplished but not about the Shlichus of Eliezer as preparation for the marriage. Why does the Torah elaborate so much about the actual Shlichus itself! About how Avrohom makes him swear, and how Avrohom tells him where to go and what to do. The main focus should have been the marriage! From this it is self-understood that the Shlichus of Eliezer itself is relevant to the whole concept of the yichud M A and BA N which he accomplished. One of the explanations we can say; based on this we will understand the inner reason why Eliezer is specifically a Shliach not a shadchan because in order to accomplish this idea of yicud M A and BA N you also need to have, by the person accomplishing it, that he himself should encompass these two things together himself. On the one hand he is an existence for himself, like the idea of BA N, and at the same time this existence is completely nullified and one with the Mishale ach, MA H. A Shliach consists of two opposite things. On the one hand he must be a separate existence from the Mishale ach, he must be a Bar Da as himself. On the other hand he has to be nullified to the Mishale ach, he must recognize he is only a Shliach he cannot change from the will and knowledge of the Mishale ach, and if he does change from the will of the sender he loses his status as a Shliach. To the extent that he knows that he is going to fulfil the Shlichus with the power that the Mishale ach appointed him to be a Shliach, Shlucho shel odom kemoiso, kemoiso mamash! and that is the whole point of yichud M A and BA N you have a neshomo which is the M A of the yid is revealed, united with the Hashem, as we say Neshomo shenosato bi Tehora Hi it is a chelek eloka mima al mamash. The Shlichus of the yid, by Hashem sending down the neshomo into a physical body, physical world which is BA N, this is what it means; You created it, you formed it, you blew it into me, that we should accomplish the yichud of M A and BA N, of the Neshomo and the physical body. That on its own, the body is an existence and a yesh for itself, which is like the lower aspect of the Shliach. And yet in it should shine the light of the neshmom that the guf should be completely nullified to the Neshomo as it says in Tanya [those who] make their body the main thing and their Neshomo secondary until the body and the Neshomo become united as one, through the Avodah of fulfilling Torah and Mitzvos, which are done with physical things, to draw down the spiritual

11 light in the physicality of the world. In order that in everything the yid does the unity of the Neshomo and the body should be felt, the M A and the BA N; anf this is all connected to Hashem, Shlucho Shel Adam Ha Elyon Kemoiso Mamash, which is the second aspect of the Shliach. And therefore Eliezer was specifically a Shliach to accomplish the marriage of Yitzchok and Rivkah, because by a Shliach you have this completeness of the unity of M A and BA N, the Shliach himself embodies this concept of Yichud M A UBA N. That he is an existence but his entire being becomes kemoiso, like the Mishale ach. This all does not apply by a shadchan. According to this we now even more understand this idea that Avrohom gave all that he had to fulfil this Shlichus of the marriage of Yitzchok and Rivkah, because this idea of yichud M A and BA N, that the completeness of this will be by the Geula, this encompasses all matters of Seder Hishtalshelus, all matters of Torah and Mitzvos, so that there is nothing that is outside of this. This is what everything is, therefore Avrohom gave away all that he had. Especially after the fact that the power to accomplish Yichud M A and BA N, as it became revealed by the receiving of the Torah, comes from Avrohom himself. דבר מלכות פרשת חיי שרה 8. According to this we can explain something that seems surprising. The explanation of Chassidus in the fundamental seforim of the Oral Torah of Chassidus [Torah Or and Likkutei Torah], is found not in Torah Or, Parshas Chayei Sarah, which is seemingly the place for it, rather in Likkutei Torah all the way at the end, in Parshas Brocho, at the end of maamorim of the five books of the Torah. (afterwards is shir hashirim, but this is the end of the five books of the Torah.) The reason is that with this is also hinting that the Shlichus of Eliezer to accomplish the marriage of Yitzchak of Rivkah the Yichud M A and BA N, and that the completeness of this will be by the Geula, so this matter is the completeness and essence of all matters of Avodah, therefore it is explained at the very end of Torah Or and Likkutei Torah because it represents the ultimate goal of everything. Afterwards we come to the Ma amorim of Shir Hashirim. The point of Shir Hashirim is the ultimate marriage between yidden, Neshomos in side of bodies, with Hashem, the ultimate yichud of M A and BA N, as it will be with the True and Complete redemption. In addition, at the very beginning of Likkutei Torah in Parshas Vayikro, where the order of Parshiyos in full Seforim begins, (whereas before that there is just two parshiyos, this is the beginning of the full Parshiyon in order)

12 The beginning of Likkutei Torah Parshas Vayikro, it explains the whole concept of Shlichus, in the supernal realms. How every yid is a Shliach of Adam Ha Elyon (Hashem) and Shlucho shel Adam kemoiso. How Hashem sends the Neshomo down below, into a body, in order to fulfil this Shlichus. We can say that this is what Likkutei Torah is hinting to us, that this is the beginning of the Avodah of a person, this knowledge that he is the Shliach of Adam Ha Elyon. And at the very end of Likkutei Torah it is explained the very purpose, the absolute completeness of the Avodah which is the Yichud M A and BA N, as the preparation for the marriage that will be when Moshiach comes. 9. According to all of this we will now understand this that we said before that Moshiach is also a Shliach. Moshiach s inyan is a Shliach, as we said Shlach Na By ad Tishlach. Moshiach is the Shliach through which it is going to finally be fulfilled the ultimate of the Shlichus of Yichud M A UBA N, which started off by the Shlichus of Eliezer for the marriage of Yitzchok and Rivkah, the Shlichus of Hashem to bring the Geula, which will be the completeness of the unity of the Neshomo and the body, of Hashem and Yidden how they are all one, and also in the world, the completness of the revelation of G-dliness in this physical world, so that the whole world becomes a dwelling for Hashem down below. According to this we understand that Moshiach himself also has the status of a Shliach. This consists of the combination of these two ideas; of the Yichud M A and BA N. On the one hand Moshiach is an existence for himself so to speak; a Neshomo in a body of flesh and blood. As the Rambam rules that Moshiach is a King from the house of Dovid, who learns Torah and is involved in Mitzvos like his ancestor Dovid, fighting the wars of Hashem. Which all shows that he is in a world where there is opposition therefore requiring war, and he is victorious in the war. Nevertheless we say about him Shlucho shel Odom HaeElyon kemoiso Mamash. He is a Shliach, so to speak like Hashem himself. Because in order to accomplish the unity of the Neshomo and the body by Yidden, which is what Moshiach will do; make all yidden follow Torah and Mitzvos, in order for Moshiach to accomplish the unity of physicality and spirituality in the world, he must have also by himself how these two things become united as one. 10. according to all this we can understand the request of Moshe Rabeinu when he says Shlach Na BeYad Tishlach. With his request and suggestion Moshe wanted to achieve, and he did achieve that there should be the connection of

13 the first redeemer, Moshe, and the last redeemer, Moshiach. Meaning, Moshe on his own, his main inyan is wisdom, Torah. As it says Remember the Torah of Moshe my servant Moshe received he Torah at Sinai. Moshiach on his own, his main inyan is Malchus, kingship A king will arise from the house of Dovid. And you can say that this is similar to the difference between the advantage of the mashpia (giver), wisdom, the beginnining of all Sefiros which is mashpia, and the advantage of the mekabel (receiver) which is Malchus, the recipient. Similar to the difference between the light of the sun (the mashpia) which is Chochma and the light of the moon (the mekabel) which is Malchus. And this is all related to Dovid Malka Meshicha. Moshe as we said Received the Torah from Sinai, and passed it on.. he received all of his Torah, which is the source of all influences, and from it comes the strength for all matters, including the power for redemption, as well as the Redemption of Moshiach. On the other hand Moshiach, his inyan as the final redeemer, which is at the end of the Avodah, is like Malchus, at the end of the Sefiros, at the end of golus. But it has the advantage of the mekabel, that through its nullification it also includes and internalises all the influences from דבר מלכות פרשת חיי שרה Above. And in fact, the light of mekabel reaches, and comes from an even greater place than the light of mashpia, as it will be revealed by the Geula, about which wesay The female will surround the male, the advantage of the body of a yid even compared to his Neshomo, that specifically in the body there is the power of Atzmus, to the extent that we say by Moshiach that the Neshomo will receive sustenance from the body, therefore specifically Moshiach Tzidkeinu brings the Geula in all matters, even of Moshe Rabbeinu. We can say that from the fact that Moshe accomplished Shlach Na BeYad Tishlach, and that He is the first redeemer, he is the final redeemer, he caused that there should be the unification of both advantages together, that Moshiach actually includes both advantages. In addition to the fact that he is the King, he is also a Rav, a Rebbe, who teaches wisdom. As it says And he will teach Torah, also to Moshe Rabeinu and the forefathers etc, so too Moshe also has the advantage of a King, as the Possuk says Vayehi BiYeshurun Melech. You can say that this is also hinted to in the fact that Moshiach is the numerical value of Shliach with an additional ten, because the completeness of the revelation of Moshiach is through the fact that he does his Avodah as a Shliach

14 with all of his ten kochos going from Chochma all the way to Malchus. 11. Based on what it s known that every single yid has inside himself the level of Moshe and the level of Moshiach, it is understood that by every single yid he also has similar to these two ideas. Every single yid is a Shliach of Hashem To serve his maker, and the general Shlichus consist of illuminating the entire world with the light of G- dliness and holiness. And in this itself there can generally be two ways; like the two luminaries the sun and the moon. As it is known that every yid is a microcosm of the entire world, hence in very yid, it is reflected all matters of the whole world. There is the Avodah like the sun being the mashpia, and there is the Avodah of mekabel, like the moon which although it too, illuminates the world, but only with reflected light, similar to the idea of what it says [I have learnt] From my students more than any other. Sometimes because of the mekabel there is something added to the mashpia, like the advantage of the light of the moon, and each one has its own advantages. More specifically these are the two matters that must be by a Shliach; on the one hand the selfnullification to the Mishale ach - like the Avodah of the moon, absolute nullification -. On the other hand you are a Bar Da as (a thinking person), you are an existence for yourself, you can use your intellect to see how best to do the Shlichus, like the sun, the mashpia to illuminate the world. And from the fact that Moshe and Moshiach stand together The first redeemer is the final redeemer, this power is given over to the Avodah of every yid. That also inside every yid can be united these two ideas as a Shliach. This is also hinted to in the word shemesh itself. There are two explanations: a) Shemesh, the sun, illuminating the world. And b) like Shimush (Shamesh) being of assistance. This is the selfnullification of the Shliach, the idea of I was created to serve my maker and furthermore (a different version of the same passage) I was only created, for nothing besides serving my maker. Based on what we said earlier that the strenght for the idea of Shlichus in general comes from the very first Shlichus, the Shlichus Avrohom gave Eliezer to find a shidduch for Yitzchok, it is also understood that just like in the first Shlichus Avrohom gave all that he had : because it was Important to fulfil the Shlichus properly so that all the details can be permeated in this idea of Yichud M A UBA N, the marriage of Yitzchak and Rivka. So too in every single Shlichus of every yid to serve Hashem he also gets so to speak All that he has

15 from the Mishale ach, Hashem, all the way up to the power of the very essence of Hashem himself. So when you go on your Shlichus, you get All that he has of Hashem, so that you can accomplish the unification of the Neshomo and the body in this physical world, and in a way that every single detail of the Avodah of the Yidden. Are all permeated with the one and only purpose; the revelation of Moshiach Tzidkeinu, the ultimate Shlichus, the yichud of M A and BA N. 12. In all of this is all added specifically in our generation in which there is this tremendous uniqueness that was added in the whole idea of Shlichus. That the Frierdiker Rebbe appointed every single yid of the generation to be his Shliach in spreading Torah and Yidishkeit, and spreading the wellsprings to the outside, and all the way up to bringing the true and complete redemption. As we see practically nowadays, that it has become much easier to explain a yid, even one who previously did not have a (revealed) connection to this, that in addition to your own Avodah, you also have the obligation to be a Shliach, to be mashpia from your talents and knowledge, to give it over to other people. Starting with your family and friends and to anyone within your reach. This is in general, in addition specifically regarding those who merited that amongst Am Yisrael itself they were chosen to be דבר מלכות פרשת חיי שרה shluchim of Nesi Doreinu, which their entire job, Twenty-four hours a day, is completely dedicated to accomplishing the Shlichus of Spreading Torah and Judaism, and spreading Chassidus to the outside, in order to bring the Geula. How much more so when the Shluchim come from all over the world, together for an international Kinus Hashluchim, which as the Mishna says, when Tzadikim gather together, it causes pleasure for them and pleasure for the whole world. It brings real pleasure, pleasure of kedusha, holiness, for them and the whole world. The word Olam is also an expression of He elam, concealed. Especially a Kinus Hashluchim HaOlami shluchim from all parts of the world, and their Avodah is to get rid of the concealment of the world, to transfer it into a dwelling for Hashem, in a way of Yichud M A UBA N, as a preperation for the Geula, as we said before. 13. In all of this which would be relevant every year to the kinus, there is the special uniqueness this year, the connection of the Avodah of Shlichus with ShlachNa B yad Tishlach the Shlichus of Moshiach Tzidkeinu. We mentioned previously that my Saintly Father-in-law, has notified that we have completed all the matters of the Avodah. And that we are standing ready Imdu Hachen Kulchem to greet Moshiach Tzidkeinu. And as we see and as

16 we spoke many times also from the things going on in the world, we see it is being fulfilled many signs regarding the Geula. Starting with the sign in Yalkut Shimoni that The time of redemption has arrived as we see from the fact that the Medrash was speaking about Governments quarrelling with each other. Especially in the Arab countries. (including the fact that we saw recently that even in the so called Peace Conference they notified that theyare ready to give up on all sorts of things for peace so to speak. And we see that nothing at all came out of it! And this is not the place to elaborate.) And it was already fulfilled literally in the past year 5751, Roshei Teivos T hei Shnas Nifla os Arenu, in addition this year it continue (5752) T hei Shnash Nifla os Bo and Besocha, that the miracle become the whole essence of the neshomo and the content of the year. As we see literally how it came already Veyilchom Milchemes Hashem (Moshiach will wage the wars of Hashem ) and he has been victorious in number of things already. And specifically in a way of peace, a battle of peace. The word Nitzachon (victory) is also an expression of Nitzchiyus, eternal. And the root of the word Nitzchius Nun Tzadik Ches connected with the revelation of Netzach: Nun represents the revelation of the Sha ar Nun, the fiftieth gate of wisdom it says will be revealed when Moshiach comes. Tzadik is for Shnas HaTzadik as yidden have called this year [the Rebbe was saying Kapitel 90). And the Ches is the revelation of Moshiach Tzidkeinu, Moshiach is to do with 8 as it says Shmona N sichay Odom, [Gemoro speaks about 7 Shepherds and 8 princes, amongst whom one is Moshiach]. From all of this we understand that since the shluchim are holding long past the fulfilment of the beginning of the Avodas HaShlichus of spreading Torah Yidishkeit and Chassidus outside, and long past the middle of this avoda, until we Mamesh have already completed this Shlichus, as the notification of Nesi Doreinu as said before, and yet the Geula still didn t come BePo el Mamash we must say that there is something to do remaining that will bring the Geula, in actuality. And that is according to what is known that in every single generation someone from the seed of Yehuda is born that is fitting to be Moshiach for the yiden. Someone who is fitting, because his righteousness to be the redeemer. And when the time will come Hashem will reveal himself to him and send him. Based on all of that, and based on the notification of My Saintly Father-in-Law, the only Shliach of our generation, the only Moshiach of our generation, based on what the Nossi of our generation told us that we have completed everything al-

17 ready, its understood t that its already starting to be fulfilled, the Shlach Na BeYad Tishlach, the Shlichus of the Frierdiker Rebbe. And from this is understood that the only thing now that is remaining in the Avodah of Shlichus is to greet Moshiach Tzidkeinu, to greet Moshiach literally, so that he should be able to fulfil his Shlichus in actuality and take all of the yidden out of golus! And this stands even more emphasised in Shabbos Parshas Chayei Soroh when there a Kinus Hashluchim, when we read the story of Avraham s Shlichus to Eliezer, regarding the marriage of Yitzchok and Rivkah, which gives the power of all matters of Shlichus, and specifically for the completion of the Shlichus, the revelation of Moshiach Tzidkeinu. In addition to that we are standing by Shabbos Rosh Chodesh Kislev, this year there are two day of Rosh Chodesh Kislev, which is the month of the Geula, the month of the Receiving of the Torah for Pnimius Hatorah, is the third month in the winter months, which corresponds to the third month of the summer months, Sivan, month of Receiving of the Torah of Nigle D Torah. And in addition that the concept of rain is also connected with the Shlichus of Moshiach, from below to above. (Similar to the concept of the moon.) Rain comes about, as the Possuk says, a mist rises from דבר מלכות פרשת חיי שרה the ground that specifically from the ground, ground is the idea of BA N, specifically a Neshomo in a body! From the coarseness comes physicality (slightly finer), and from physicality becomes this mist, which is the element of air, the most fine of the elements, and that goes higher and higher and it goes even higher than And the Spirit of Hashem was floating on the face of the waters, about which it says that this is Rucho shel Melech Hamoshiach. Because it becomes the T chiyo, the resurrection, as the Neshomo of my Saintly Father-in-Law as Neshomo in a body, not only as a Spirit of Hashem floating on the face of the waters! 14. From all of this we have the practical lesson, standing now by the opening of the kinus Hashluchim. First of all we must come out with an announcement, a notification to all the shluchim, that the Avodas HaShlichus now, and Avodah of every single yid consists of to greet Moshiach Tzidkeinu. This means to say that all details in the Avodah of Shlichus spreading Torah, yiddishkeit and chassidus to outside all has to be permeated with this idea, to the point that all of this leads to Greeting Moshiach Tzidkeinu. As is emphasised in the theme of the kinus All the days of your life to bring the days of Moshiach, all matters of Avodah in All the days of your life and within each day itself in

18 all hours of the day, must be permeated with Moshiach, to bring about the days of Moshiach, not only LeRabos (to include) as is often the expression in the Gemoro, to include something, that would imply that the Shliach stands and waits until Moshiach comes and then he ll take a part in it and enjoy it,. Rather it says lehovi you must do everything up to you to bring to bring to the days, a plural expression, not only one day, but all of the days of Moshaich. And not only the time when Moshiach is B Cheskas Moshiach but all of the days of Moshiach, also the completion of Moshiach etc. This all means that from the kinus we must make resolutions that every Shliach must prepare himself and all the yidden he knows, and in his city to greet Moshiach. Through explaining the idea of Moshiach, as its explained in both the Oral and Written parts of the Torah, in a way Be Ofen HaMiskabel in way that can be accepted by every individual according to his intellect and understanding. Specifically through learning Inyonei Moshiach U Geula in a way of Chochma Bina Daas. and since this is the Avodah of the time, it s understood that this is relevant to every single yid without exception at all. 15. And may it be his will, that though every single Shliach fulfilling his job entirely with all his ten powers of his Nefesh. And specifically by all shluchim putting themselves into this, immediately now we will bring the revelation and completion of the main Shliach, and the real Shliach together with his ten powers, the Shlach No Beyad Tishlach the Shliach of our generation, The Frierdiker Rebbe Nesi Doreinu. And as it was in the generation before him that my Father-in-law mas united and one with his father because he was his only child. In such a way that we have the completion of all seven branches of the Menorah, all seven generations. And furthermore and more importantly, that since we have already finished all the Avoda of Shlichus, every Shliach comes to the real Mishale ach the Hashem and he notifies him I did my Shlichus! and now it comes a time that you (so to speak) should do your Shlichus, that Hashem is also a Shliach as we say He tells his words to Yaakov, that Hashem does everything he commands to the Yidden. And together with his Ten Sefiros, so Hashem, Atzmus UMehus himself is Moshiach Tzidkeinu, we say to Hashem Shlach Na BeYad Tishlach, send us Moshiach Tzidkeinu BepPoel Mamash. and even if there could be some sort of doubt that Hashem wants to keep the Yidden in golus for another moment because of the tremendous nachas ruach and

19 pleasure that the avoda of Golus gives Hashem, so a yid screams to Hashem All that the owner of the house tells you to do you must do; except for leave we do everything the owner says, besides for leave, to remain another moment in the state of Leave, away from the father s table, we ask and demand (so to speak) of Hashem Shlach Na BeYad Tishlach. In the year and the beginning of Yad Tishlach [numerical value of 5752 ] and bring the true and ultimate Redemption. And together with the completion of Avodas Hashlichus together with the Shleimus of the Shlichus that it speaks about in the end of Likkutei Torah Parshash Brocho, we also have immediately the fulfilment of דבר מלכות פרשת חיי שרה the marriage, the Shir HaShirim of the Yidden and the Aibishter, especially through the fact that we take on ourselves the good reolution to learn the Sefer Likkutei Torah and Torah Or; all their parts all the way to the end, for every Limud Hatorah in these matters hastens the Geula even more, until The female will surround the Male, that Hashem himself, so to speak, thanks the yid, every single yid all yidden for their Avoda, even if it wasn t so perfect, and he leads all the yidden into Eretz Hakodesh, into Yerushalayim, onto Har Hakodesh to the Beis Hamikdosh Hashlishi. And furthermore, and more importantly, Takuf UMiyad Mamosh!

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