1. As has been often mentioned, (1) the name of each sidra (Torah portion of the week) expresses the content of the entire Sedra. In fact, as the Baal Shem Tov says, (2) “the name by which something is called in the Holy Tongue (Hebrew) brings into being, enlivens and perpetuates that thing;” the name of the sidra is its life. The name of the sidra under discussion is “Lech Lecha” (Go forth); teaching us that the theme and life of the sidra is the concept of progress — “going.”

In accordance with the teaching of the Alter Rebbe (3) that we must live with the parshah of the week; during the days of the week when we read Lech Lecha (including the Motzaei Shabbos thereof,1 a Jew should live with, and direct his life according to the concept of “going.”

2. This clarifies the relationship between the week of Parshas Lech Lecha2 and the lesson learned from the verse “and Yaakov went on his way”; thus emphasizing (4) that Divine worship must be carried out in a manner of “going,” i.e. one must always strive to attain incomparably higher levels of perfection. The week of Parshas Lech Lecha adds an additional dimension to this concept, for while in previous weeks we may have intellectually understood that the requirement was for “Yaakov to go on his way,” Parshas Lech Lecha openly stresses this, for this idea of “going” is announced in the very name of the sidra.

Being that Motzaei Shabbos connects the previous Shabbos3 with the coming week, it is understood that on Motzaei Shabbos Lech Lecha we must incorporate the concept of “going” into our daily lives, with the same emphasis found in the Parshah Lech Lecha. Moreover, in the coming days this must be with even greater emphasis to fulfill the requirement of “we must ascend in holiness.” (5)

3. At first glance, we might ask: what can be added to the lesson of “and Yaakov went on his way” that has not already been stated in the previous week? For on Motzaei Shabbos Bereishis (when a Jew re-enters the secular world) the lesson of and Yaakov ...” is extended to all of one’s worldly affairs; and by Motzaei Shabbos of Parshas Noach (by which time a Jew has actually lived for an entire week with this lesson) the additional advantage of actual practice has been gained.4 Therefore, what further quality needs to be added in the implementation of this lesson?

If we were to say that this addition occurs merely by reason of the requirement to “ascend in holiness” (pertaining to this as to every other Divine matter), the question would be entirely precluded; for then the added lesson would be a mere extension of the lesson of “and Yaakov went on his way” as it proceeds from Motzaei Shabbos Parshas Noach. However, since we have explicitly stated that the lesson added on Motzaei Shabbos Lech Lecha derives from the theme of Lech Lecha itself (because the name of the Parshah stresses “going”), then the matter requires further clarification; for on Motzaei Shabbos Parshas Noach, the lesson of “and Yaakov...” seems already to have reached its highest possible level. How can it be that a new and fundamental aspect can yet be added?

4. For this to be properly understood, we must first point out the two-fold emphasis of “and Yaakov went on his way”: 1) that the “going on his way” must be applied to every detail, without exception — everything he does must be enacted in the manner of “going”; 2) the “going on his way” must be performed in the manner of Yaakov.

These two ideas are interwoven:

The name “Yaakov” (composed of the letter ‘Yud’ and the word “eikev” — “heel”) demonstrates that although a Jew may be on the level denoted by the word “heel,” he is still guided by the ‘Yud’ of the Divine Name “Havayah.” The Divine Name “Havayah” is itself indivisible, and the ‘Yud’ of “Havayah” signifies eternality, above and beyond all change or division5 (as explained in a previous Sicha (6) at length).

Another aspect of the name Yaakov, indicates how it encompasses every detail of “his way”:

The name Yaakov bears the qualifying description “servant as in the verse “Do not fear, My servant Ya’akov.” (8)6 Since the service of a servant must always be uniform in his performance of any task (as explained in Sec. 5), it follows that the “going” of “My servant Yaakov” expressed in the passage “and Yaakov went on his way” must include all aspects of “his way” to the extent that they are all equal.

5. Whenever a Jew performs a Mitzvah, he is regarded as a messenger (shaliach) of the Al-mighty.7 “The messenger stands in the place of the sender” (12); yet the level of “messenger” is not as great as the level of “servant.” Therefore the performance of Mitzvos as a “servant” contains an additional (higher) quality.

To clarify further, in the relationship between a shaliach and his sender there are three (13) levels:

1) Even while performing the mission, the shaliach is a separate entity and the performance of the mission is attributed to him (the shaliach). On this level, the expression “The shaliach stands in the place of the sender,” means that the effect of the shaliach’s actions is credited to the sender, as though the sender had done these actions himself.

2) On a higher level: The very action itself, as performed by the shaliach, is attributed to the sender. This means that it is not the shaliach who acted, but the sender, who has acted through his messenger.

3) On an even higher level: Not only are the effects of the action and the active force of the shaliach attributed to the sender, but the shaliach himself is considered to be the sender.

Here we see the quality that a “servant” possesses over a “messenger”; for the concept of representation by a shaliach (“shlichus”) entails various levels, all of which are merely variations of the same theme — i.e. shlichus. It is understood that even on the highest level where the shaliach is the sender himself, the shaliach and the sender are still separate entities.8

The term “servant” however, implies the total non-being of the servant as an entity unto himself. His entire being (and thus necessarily all of his powers, from the power of action — the lowest power, to the very power of delight — the highest power) finds identity solely in his master’s being (16).9 Since the being of the servant is entirely included in that of his master’s, there cannot be any difference to him between performing one service or performing another (19), for he is never an entity unto himself in any way.

6. The name Yaakov implies the idea of servitude, as Yaakov was called “My servant Yaakov” (as explained in Sec. 4). Therefore, in the Divine Service of “And Yaakov went on his way,” which must be performed in the manner of Yaakov’s “going,” the concept of “going” extends to all of a Jew’s matter and applies to all of them equally.

One might want to apply the idea of “going” to only one of his powers, for even in the case of using only the power of action — his lowest power, or the power of delight — the loftiest of his powers, he could be described as “going” in his Divine Service. This means that his present service is entirely incomparable to his previous service (performed by this same power). This is the true essence of “going” — to go completely away from one’s previous position or situation4. Even when the “going” (i.e. service beyond one’s limitations) involves only one of his powers (such as speech, thought, emotions, wisdom, desire, or delight) it is an extremely exalted thing, for it entails — at least within the realm of this one power — the quality of Divine service alluded to in the verse “(and you shall love G‑d...) with all your might.”

Yet this cannot compare to the “going” as it involves one’s entire being. For when “all of our might” refers to only one power, or even to most of them (but not to all of them), the fact that some of his powers are still functioning in a limited way indicates a lack of transformation in the Jew’s entire being. Thus he has not yet truly attained the level of serving G‑d “with all your might” — i.e. without limitation. (This is in addition to the indication of a lack in these particular powers themselves — for they have not attained the quality of “with all your might.”)

Herein lies the added quality of “Lech Lecha” over the lesson of “and Yaakov went on his way” (where Yaakov is written without the appellation “servant”) as it was understood before Shabbos Parshas Lech Lecha: Lech Lecha openly stresses10 that the “going” must extend to every aspect of the person, as will be explained shortly.

7. “Lech Lecha” — “Go forth,” was a command issued to our father Avraham, marking the beginning of Avraham’s history, as related in this week’s sidra.

It is said of Avraham (20) that he was generous with his money, his body, and his soul. Kindness was essentially the form of expression his worship took. This encompassed his entire being, expressing itself in all of his endeavors, and was manifest in all three categories of possessions, body, and soul.11 This generosity and kindness was unbounded (22), beyond measure and limitation.12 As our Sages have stated, we derive the principle that “hospitality overrides in importance welcoming the Divine Presence” from Avraham’s kindness13 .14 Thus the generosity of Avraham Avinu in all of the three areas of possessions, body, and soul, was not just ordinary generosity, rather it was of an unbounded nature (27).15

From here it is understood that the command “Go forth...” given to Avraham, pertained to all the powers of his soul. And since this command was given to Avraham Avinu, it is also a lesson to every Jew (see further sec. 12) to “go forth” in the manner exemplified by Avraham Avinu. It calls for a “going forth” in all areas of expression, and in all the powers of a Jew’s soul.

8. The conclusion of the verse “Lech Lecha” emphasizes even more emphatically the point that by saying “Lech Lecha,” Hashem asks every Jew (as he asked of Avraham) to “go forth” in his service of G‑d with all the powers of his soul.

The verse continues “(Go forth) from your land, and from your birthplace, and from your father’s house.” This indicates what form the “going forth” must take. You must go out of “your land” (“artzecha” indicating “ratzon”) — your will; from “your birthplace” — refers to natural and inborn emotional faculties; and from “the house of your father” — your intellectual faculties (29).

These three forms of expression (will, intellect, and emotions) which encompass all of a person’s powers, must manifest themselves not merely according to the limits of one’s inborn nature. (This is so even though the verse is talking about the inborn nature of one as great as Avraham Avinu). (29) Rather they must constantly be in a state of “going forth” to incomparably higher levels, beyond all measure and limitation (even above the limits of Avraham Avinu).

This is why the verse says “Go... from your land...” One must go away completely from his “land” and his “birthplace” and his “father’s house,” because the natural state of these powers cannot compare to the heights they can attain by performing the service of “go forth.” (4)

9. This same verse also explains what sort of “going forth” is called for in the command “Lech Lecha,” what levels we must strive for, and what levels we will attain by “going forth.” This explanation is contained in the word “Lecha,” which means literally “to yourself” (or “for yourself”). Thus, “Lech Lecha” means “go forth to yourself” or “for yourself.”

To understand this, we must preface with two interpretations of the word Lecha: 1) Lecha — for your benefit and pleasure, (30) 2) Lecha — to your essence, to your root and source 1. Both of these interpretations indicate the incomparably higher level which one attains by “going forth” in all of one’s matters, and using all of the powers of his soul. To go for your benefit and pleasure means that although one is demanded to completely depart from his former position; nevertheless, since this is the Al-mighty’s will, it becomes his pleasure and delight.

This is the quality of a servant whose pleasure is the pleasure of his master (32).

From this we may understand the greatness of the change effected by the going forth of “Lech Lecha” by which one attains the level of a “servant” of G‑d; for the greatness of a “servant’s” performance of Torah and Mitzvos over ordinary performance of Torah and Mitzvos is incomparable (see earlier in sec. 5).

So too, (and even more so) does this apply according to the second interpretation, “Lecha — to your essence, to your root, and to your source,” because the idea of “going forth” to one’s root and source is Teshuvah (repentance) as indicated in the verse “And the spirit shall return to G‑d who gave it.” (33) The level of service attained through Teshuvah, (and particularly of the type of Teshuvah of “and the spirit shall return to G‑d who gave it”) over (even) the level of service attained by Tzaddikim (the completely righteous) is incomparable. (34)

10. There is another point to be made, not yet contained in any of the previous Shabbosim, in connection with the lesson that the “going forth” of “and Yaakov went on his way” must encompass all of our powers of expression. It also adds to the over-all meaning of “and Yaakov went on his way.”

It may be that the reason one previously restricted his “going forth” to one, or even many areas (but did not extend it to all areas), is that all of his other areas are already at the epitome of perfection (because of his spiritual nature), and consequently, he did not need to “go forth.” Nevertheless, this lesson of “Lech Lecha” applies to all Jews, even to those who have reached a very high level (for this lesson was given to Avraham Avinu). It is therefore understood that having now reached Parshas Lech Lecha, it is demanded of every Jew that his “going forth” be manifest in even those areas that are of themselves already perfect.

It is explained in Torah Or (35) regarding Rabbi Chaninah ben Tradyon, who asked “How do I stand with regard to my life in the World to Come?” (36) that he was answered” It all depends on whether you were ever faced with a test”16 (and passed it — conducting himself like Binyamin the Tzaddik (37) ).

Although R. Chaninah ben Tradyon toiled in Torah with complete self-sacrifice, (36) it remained to be ascertained whether this self-sacrifice was due merely to his own nature, or even to the nature of his G‑dly soul.

This is the difference between a “servant of G‑d” and “one who doesn’t serve Him.” (38) The “one who doesn’t serve Him,” may be described so even if he never committed even one small sin in his entire life, but fulfills all of the mitzvos (39).17 For the description “servant of G‑d” applies only to one who struggles18 to change his natural inclinations (42).

The inner implication of this struggle extends to changing the natural inclinations of the G‑dly soul as well. This requires an extraordinary effort, for to change the nature of the G‑dly soul is much more difficult than to change the nature of the animal soul.

11. We may also derive a lesson about this from Avraham Avinu:

The fact that our father Avraham was naturally a kind person, is learned from the fact that he was a “chariot” for the Divine attribute of kindness; as it is written in Sefer Habohir4319 the Divine attribute of kindness said: “Avraham is standing and serving in my place.”

Nevertheless, the driving force behind Avraham’s kindness was not his “good nature,” but the fact that this is the Will of G‑d (44). This became more pronounced after he received the counsel “to go forth — to yourself, from your land, from your birthplace, and from your father’s house”: i.e. “go forth” to your source — to rise above your emotions and your intellect (although they are holy deriving from your G‑dly soul).

12. Every Jew inherited the quality of each of our forefathers.20 This is true to the extent that each Jew can ask, “When will my deeds reach the level of the deeds of my fathers Avraham, Yitzchok, and Ya’akov?” (47) All the more so, every Jew inherited the qualities of our father Avraham, about whom it is written, “Avraham who was only one (unique),” (48) “The man who was great amongst the giants.” (49)21

It is therefore understood, that the command “go forth” (calling for an arousal — a “going forth” — in all of his powers), that was given to Avraham, is a command, and a stimulus22 for every Jew to carry out “and Yaakov went on his way” with all of his powers. This service begins with the power to act (including the power of speech and the power of thought) because action is the principle objective (54) and goes further, effecting a change in all of the powers of the soul — the ten internal powers (mind and emotions) and the encompassing powers (will and pleasure). And through serving G‑d with all of his powers and manners of expression in the manner of “going forth,” his service is complete.

The effect of this ‘complete’ Divine service, and the blessing it brings to one who performs it, may be learned from what the Torah relates about our father Yaakov.

For in addition to the fact that “What happened to (all of) our fathers is an example to their children” (55) Yaakov was furthermore “The chosen of the fathers” (56) and “His family was completely righteous.” (57) Thus, the matters related in Torah regarding Yaakov, are all the more so “examples to his children” (58). This is particularly so when dealing with “and Yaakov went on his way.”

Yaakov, the Torah relates, was in Charan, with Lavan and also tangled with Esav. Nevertheless, “Yaakov came (back) complete” (59) “complete in body, complete in his possessions, complete in his Torah.” (60) So too with every Jew.

13. Maamar “And Hashem Said... Lech Lecha.”

14. In today’s sidra it is related that first Hashem told Avraham Avinu “to your children I will give this land” (61) — (in the future tense); and, in a later verse, after Avraham had traveled through the land “in its breadth,’ (62) Hashem told Avraham “to your children I have given this land” (63) (in the past tense); I have already given it to you. (64)23

This is why the firstborn took a double portion of Eretz Yisrael after Yehoshua conquered it, even though a firstborn son is entitled to take a double share only in the property that was in the possession of the father at the time of his death, but not in the prospective property of the father. (66) Eretz Yisrael however, was regarded to have already been in the possession of the Jewish people, even before Yehoshua’s conquest. (67)

15. Moreover, since Avraham’s children became entitled to the land by virtue of a covenant (63) — which by its nature is unaffected by change — consequently, although “we have been exiled because of our sins,” nevertheless, our possession of the land, (based on the Al-mighty’s proclamation that “to your children I have given the land”) remains with all its ramifications in full force.

As understood from the statement itself “we were exiled from our land and banished from our earth;” although we have been “exiled” and “banished,” it still remains “our land” and our earth.” This is to the extent that there is a law (according to many opinion6824 that every Jew, even those presently residing in the Diaspora, owns a portion (four cubits (76)) of Eretz Yisrael even while in exile — because land (77) cannot be stolen (78).25

In order for this to be established as an observable fact, what is required of us, as Avraham Avinu was also commanded to do, is merely to “go through the land to its length and its breadth,” as will be explained (in Section 20).

16. As we have spoken on numerous occasions, the conquest of Eretz Yisrael has spiritual, as well as literal implications. In addition to each Jew’s obligations to conquer the ten nations of his soul — the seven nations corresponding to the seven emotional attributes, and the Keini, Kenizi and Kadmoni — the three intellectual powers of the soul (80) — one must also “conquer” his share of the world and transform it into the “land of Yisrael” — the Holy Land, a dwelling place for the Al-mighty.

Through calling Yisrael, Eretz (the land of) Yisrael, we emphasize its mundane, physical qualities (mundane to such an extent, that before the Jew transforms it into a dwelling place for the Al-mighty, it is called “the inheritance of the nations.” (81) Nevertheless, it is within the power of a Jew to elevate it. For the Jews are referred to as the “Eretz Cheifetz,” (82) “the land of delight.” They encompass both extremes: Eretz — land, and Cheifetz — delight.

Eretz — land, the lowest extreme, as in the expression (regarding the earth) “Everyone tramples on it,” (83) — “Everyone” implies that everything stands higher than it, to the extent of even trampling on it.

Cheifetz — delight, the most exalted extreme, even higher than wi11. (84)

A Jew contains both extremes: regarding the physical body, deriving from the lowest extreme, (85) they are the “land” (and everyone tramples upon it); and as far as the soul is concerned, they are G‑d’s delight. They therefore have the potential to make from the most mundane things (even from things that are “the inheritance of the nations”) a dwelling place for Him, blessed be He26 .

17. Moreover, on the verse “For you shall be a land of delight,” the Baal Shem Tov explains: (86) “just as the wisest people will never totally unearth the great natural treasures that the Al-mighty placed in the earth, so too, it is impossible to ascertain the great treasures that are hidden within the Jew — the Al-mighty ‘s ‘land and delight’.”

Thus, not only do the aspects of “Eretz” and “Cheifetz” not conflict with one another, but on the contrary, they complement one another.

Just as the vast treasures of nature are hidden within the earth, so too, only through the physical body — “the land” — can the treasures — “the delight of G‑d” — in the Jew be revealed. As explained in many places,27 only through the descent of the soul into a physical body can its true Source — the Essence of G‑d — be revealed. (88) So too, it is particularly in the Jew’s physical body, that the choice of G‑d’s Essence expresses itself. (89)

Just as this applies to each individual’s “land of G‑d’s delight,” [his body and soul] it is also the case regarding the “land of G‑d’s delight” that every Jew must create in the world around him by transforming the world into a dwelling place for Him. In the “mundane” physicality that forms the domain of a Jew’s material concerns, is found the power of G‑d’s Essence.28 A Jew’s purpose in life is to reveal this power found in the mundane physical earth.

18. After all this some may claim: All that you spoke of is concealed; the world as we see it is dominated by Kelipos (91) (forces obscuring G‑dliness) so that not only do we not observe how our service is purifying the world; but on the contrary, we see “darkness growing from day to day” (92); As the Torah says “The Canaanites (representing Kelipos) were then in the land, wresting it from the descendants of Shem” [the forerunners of the Jewish nation, and thus representing holiness]. (93) How then can we conquer the world and transform it into “Eretz Yisrael?!”

Here we have this lesson: It may be so that “The Canaanites are found in the land.” Nevertheless, let a Jew but face the world with steadfast determination (not G‑d forbid, because he relies on the security of his personal strength and might (94), but because he goes) as a messenger and as a servant of the Al-mighty (95); let him go as a conqueror to fulfill His command to “go through the land to its length and its breadth.” For by doing so, bearing in mind the promise “to your children I will give this land” — he himself will see that “to your children I have given this land.”

All obstacles shall be nullified. They will even be transformed to aid him in his task. As mentioned earlier, (96) regarding the verse “Also his enemies will be at peace with him,” (97) not only do they not interfere, they add completeness and wholeness to his service.

19. We cannot remove this subject from its literal implications. The aforementioned in its literal sense applies to the physical Eretz Yisrael. There seem to exist nations who contest parts of the land and claim that the Jew’s have stolen them. (98) Yet, being that the Al-mighty has already declared “to your children I have given the land,” we need not concern ourselves with their protests, because “like wax melts before fire... they will perish before the Al-mighty.” (99)

Furthermore, their claims are only temporary, and merely superficial; for in truth, they themselves know,29 and realize, that the entire Eretz Yisrael belongs to the Jewish people (as Rashi tells us; the Jews inform all the nations of the world that the Al-mighty gave them the land only temporarily “and by His Will, He took it from them and gave it to us” (98)).

20. In order to bring this matter (that Eretz Yisrael belongs to the Jewish people) to its full realization, we must go through the land “to its length and its breadth” and settle all parts of Israel — especially the contested areas.

Our settlements must parallel those of Avraham Avinu (for the deeds of our fathers are examples to their children) who, as he traveled through the land, built an altar for the Al-mighty, wherever he went. (101) So too, in each settlement, we should build a center for Torah, a center for Prayer (102), and a Mikveh for purification. By creating these settlements, even the nations will realize that “to your children I have given this land.”

Although temporarily “nations are in uproar” and “people are rumbling,” (103) nevertheless they themselves know that, (as the verse continues) it is all in vain. They produce their “uproar” and commotion only to appease others. However, in order that this fact stand revealed, Jews must resolutely demonstrate their conviction that the entire Eretz Yisrael belongs to them.

Certainly, we must not invite pressure, G‑d forbid, from the nations of the world, by following the irrational policy of settling only certain locations, a policy with neither a theoretical or practical basis (and by following it we indicate that we are taking their “claims” into consideration). There is no sound reason to differentiate between one locality and another in these areas, particularly when their “uproar” and “rumbling” are the same in regard to all locations in these areas. We must consequently exhibit total indifference to their claims and contestations. When we proceed in settling these areas we will encounter no hardships, for in truth, as the verse says, the Al-mighty has already given us the land.

21. What is important is to actually settle the land. There is no reason for public proclamation; for with regard to the Al-mighty — our resolutions are already known to Him and, as far as the world is concerned, only action really matters. Therefore, we should create these settlements without making any tumult, and certainly, we must not be vainglorious and say that “my power and the strength of my hand have gotten me this wealth.” Such an attitude, in addition to being false, can only negate, G‑d forbid, any positive result.

We must realize that we are acting as messengers of the Almighty, and we are using His strength. This realization will give us added strength in actually settling the land — because when we go with G‑d’s strength there can be no obstacles.

22. When the settlement will be conducted in such a manner, not only will all disputation cease (and it will of course, not cause the sacrifice of a single Jewish life — which is considered “an entire world,” (104) nor cause even an injury, G‑d forbid) on the contrary it will be the cause of the fulfillment of the verse “Praise the L‑rd, all you nations, extol Him, all you peoples. For His kindness was mighty over us.” (105)30

His kindness extends towards all Jews, all over the world, and especially towards those in Eretz Yisrael, the land about which it is stated, that “The eyes of the L‑rd our G‑d are constantly upon it from the beginning of the year to the end of the year.” (108) The nations will assist us, even more than they already promised to, with all sorts of support (financial, and so on) that Jews are temporarily in need of, as we find ourselves still in Galus.

23. As already mentioned on numerous occasions (109), we find ourselves still in Galus, before even the beginning of the redemption; as evidenced by the fact (so much to our disbelief and causing great pain) that as of yet, not all areas of Eretz Yisrael are settled. This fact derives (only) from a policy in total opposition to common sense — for it serves only to invite constant pressure from the nations (as mentioned earlier — Section 20).

We are being frightened by the sound of rustling leaves coming from the gentile. But, due to the deep darkness of our exile there are those among us who humble themselves before the gentile (although the healthy mind can discern that the sound is no more than the sound of rustling leaves).

This is a darkness added to the darkness of Galus itself. For, regarding the Galus, it is known (110) that “only our bodies have gone into Galus, not our souls.” Now, we find a small group of Jews who also drag their souls into the Galus, and humble themselves before the non-Jew.

What has passed, has passed. But from now on, may it be His Will that a spirit from above shall descend upon them, and not only shall these individuals not interfere, but they too will aid in settling all parts of Eretz Yisrael, immediately, and without any delay (and the immediacy of the action will assure its success).

Only this course of action will bring about the fulfillment of the verse “I will bring peace in the land” (111) and all the other blessings following that verse in Parshas Bechukosai, including “I will lead you proudly.” (112)

In these last days of Galus, the Al-mighty will lead us and will cause every Jew (both in the Diaspora and in Eretz Yisrael) to proceed “proudly” and “erectly,” (113) in preparation for the time when “He puts an end to darkness,” (114) and the darkness itself is transformed to light.

This will be brought about by illuminating all areas of Eretz Yisrael through building in each of them a center for Torah study and a House of Prayer, also called “a Great House” associated with the “house of the King” (115) — King Dovid, the Mashiach.

Also, the establishment of purifying Mikvehs in all Jewish settlements is a fitting preparation for the time in the future when we will be purified by G‑d Himself, as it is written, “I will sprinkle upon you the waters of purity.” (116)

Soon Mashiach will come and build the Bais HaMikdash in its place; after which he will gather the dispersed of Yisroel. (117) Then he will “Restore the entire world to serve the Al-mighty in unity,” as it is statedll8: “For then I will convert the peoples to a purer language, that they may all call upon the name of the L‑rd to serve Him” (119) with one consent.” (117) Then will be fulfilled the passage “Kings will be your chancellors and queens your nursing maids” (120) and the “Kingdom shall be the L‑rds.” (121)

24. This is directly related to Motzaei Shabbos when it is a Jewish custom to conduct the Melaveh Malkah feast, also called the “Feast of King Dovid, the Mashiach.” (122) At this time we recite (or discuss) the passage “Do not fear, My servant Ya’akov.” (123) There is no need to fear, for the Al-mighty accompanies every Jew. They go together, even in the last days of Galus.

And so, (as Rashi explains (124) in words understandable even to a small child) the Al-mighty takes each Jew, regardless of his position and condition, and leads him out of exile, in the very near future, in our times.

Sources

1) See also Sicha of Motzaei Shabbos Parshas Noach, sec. 7, and references listed there

2) Shaar HaYichud VehaEmunah, Ch. 1

3) Sefer HaSichos, 5702, p. 29 and on

4) See at length Sicha of Motzaei Shabbos Bereishis, Sec. 6

5) Berachos, 28a. References listed there

6) Sicha of Motzaei Shabbos Parshas Bereishis, Sec. 5

7) Likkutei Torah; Balak, p. 70 beginning of column ‘c’. Sefer Maamarim 5666 p.225 & p. 308. Referred to in many places

8) Isaiah 42:2, Yermiyahu 30:10 and other places

9) See Maamar “Bereishis Barah” 5738, Sec. 5

10) Likkutei Torah, Balak, 72c. Brought also in Maamar “Bereishis Barah” ibid.

11) Tanchuma, Vayigash, sec. 6

12) Likkutei Torah, Vayikra, 1:c (in reference to N’Shamos Yisrael). And in Tanchuma, ibid. (brought in Likkutei Torah, ibid. 2a) in reference to Mitzvos

13) Concerning the following see: Lekach Tov (R. Yosef Engel), Sec. I, and references listed therein; (See also Likkutei Sichos, V. 8, p. 367, fn. 24, explaining, that from the Alter Rebbe’s Shulchan Aruch, ch. 263, article 25 in the Kuntreis Acharon, it appears to coincide with the third level. Concerning these three levels with respect to a person’s Divine service see: Likkutei Sichos, V. 9, p. 323 and further; V. 12, p. 148

14) Kiddushin, 43a

15) Lekach Tov, ibid., Topic I

16) See at length Sefer Maamarim 5666 p. 326-327

17) Pesachim 88b; Kiddushin 23b

18) See Rashba on Kiddushin 23b

19) Sefer Maamarim 5666 p. 321-322

20) Orchos Tzaddikim, Shaar 17

21) Iggeres HaKodesh ch. 13. Referred to in many places

22) See Torah Or, 12a (and the annotations of the Tzemach Tzedek on it, in Or HaTorah, Lech Lecha (V.4), p. 693a.Or HaTorah, Vayeira90b, 93b

23) In Or HaTorah, Lech Lecha, ibid; and Or HaTorah, Vayeira, 93b

24) Shabbos, 127a. Rambam, Hilchos Avel, 14:2

25) Tanya, ch. 41 (p. 57b)

26) See Likkutei Sichos, v.3, p. 765 and further, for a different explanation of the wording of the Rambam

27) See: Maamar “Asher Barah” 5689, sec. 4 and 5; Maamar “Kol HaNehaneh,” 5689, sec. 10

28) See Or HaTorah, Vayeira, p. 90b

29) See end of Maamar “Lech Lecha;’S705

30) Rashi, beginning of Parshas Lech Lecha

31) See Or HaTorah, Lech Lecha (V.4), p. 680, end of side B; Sefer Maamarim 5666 p.67, p.397; Maamar “Lech Lecha,” 5702; Maamar “Lech Lecha,” 5705. Referred to in many places

32) Sefer Maamarim 5666 end of p.325 and further

33) Koheles 12:7. Likkutei Torah, beginning of Parshas Haazinu

34) See at length Maamar “Mayim Rabim,” 5738, sec. 4

35) Torah Or, p. 19, end of column B and further. Derech Chaim, p.81, end of column A and further

36) Avodah Zarah, 18a

37) See Baba Basra, 10b, 11a

38) Wording of the verse Malachi, 3:18

39) Tanya, ch. 15

40) Torah Or, 89c , 114d and others

41) Torah Or, 76a

42) See Tanya, ibid. (ch.15); Torah Or, ibid., 114d

43) Printed in the addenda to Zohar I, p. 264, beginning of side B. See also Maamar “B’Chodesh HaShlishi,” 5702, sec. 2

44) Maamar “L’ma’an Da’as,” 5690 (printed in Sefer HaMaamarim, Kuntreisim, p. 84a). Similarly, see Kuntreis U’Maayon, discourse I, ch. 2

45) Berachos, 16b

46) Torah or, beg. of Parshas Vaeira

47) Tanna d’Vei Eliyahu Rabbah, ch. 25

48) Yechezkel 33:24

49) Yehoshua 14:15 And in Bereishis Rabbah, 14:6 it is stated (also brought in Rashi on the verse, (Yehoshua ibid.), in the name of “Midrash Aggadah”): “this is Avraham”

50) Tanya, ch. 18

51) To note also Likkutei Torah, Sukkos, 78d; Shemini Atzeres, 89b Toras Chaim, Shemos, p. 537, end of side B

53) Ch. 12, sec. 3 (and in Tanchuma, Nasso, sec. 11)

54) Pirkei Avos 1:17

55) Tanchuma, Lech Lecha, sec. 9, Bereishis Rabbah, 40:6

56) Bereishis Rabbah 76:1 Shaar HaPesukim from the AriZal, Toldos, 27:25; and others

57) Vayikra Rabbah 36:5

58) See at length: Likkutei Sichos, v. 3, p. 788; v. 4, p. 1051 (in fn. 18)

59) Vayishlach, 33:18

60) Rashi, Vayishlach, 33:18

61) 12:7

62) 13:17; and see B. Basra, 100a

63) 15:18

64) Talmud Yerushalmi, Challah,2:1

65) Bereishis Rabbah (brought in Rashi) on the verse (Lech Lecha, 15:18)

66) B. Basra, 119a. References listed there

67) B. Basra, ibid.

68) Responsa of Maharam b”r Boruch, sec. 530. Sefer HaShtoros by R”I Bartzeloni, p. 43. Otzar HaGaonim, Kiddushin, chs. 146-151

69) Tosafos, B. Basra, 44b, beg. “D’lo.”

70) Rosh, B. Metziah,4:3 — brought in Bais Yosef and Darkei Moshe on Choshen Mishpat, end of ch. 113

71) Rambam, Hilchos Shluchin, 3:7

72) Choshen Mishpat, ch. 67. Alter Rebbe’s Shulchan Aruch, Choshen Mishpat, Hilchos Halva’oh, sec. 35. And see D’rishah on Choshen Mishpat, ch. 67, subsection 24.

73) Choshen Mishpat, end of ch. 113, and see Bais Yosef on Choshen Mishpat there

74) Choshen Mishpat, Beginning of ch. 123

75) Similar to that which is explained in Likkutei Torah — Nitzavim,p.45, end of column A, on the matter of “shofar ya’al poshut,” and others

76) So it is stated in most of the references in annot. ‘X’ and fn. 68-74 In D’rishah, ibid, one cubit; to note from that which is explained in Sefer Paneiach Raza (Chayei Sarah, 23:16) that the four hundred shekalim that Avraham gave for the field of Machpelah corresponds to six hundred thousand cubits.

77) Sukkah 30b, references listed there

78) Tosafos, B. Basra, 44b beginning ‘D’lo’ Responsa Maharam, sec. 530 Otzar HaGaonim, Kiddushin,ch.146-151

79) Alter Rebbe’s Shulchan Aruch, Hilchos Hefker, sec. 2 references listed

80) See at length Maamar “Al Totzar Es Mo’av p. 11 and further; referred to in many places

81) Tehillim 111:6 Rashi beginning of Parshas Bereishis

82) Malachi 3:12

83) See Bereishis Rabbah 41:.9 “earth was made to be walked upon;” and the Matnas Kehunah explains “everyone treads upon it.” In Torah Or p. 43, end of col. D “that the land is tread upon by the soles of everyone”

84) Likkutei Torah, Shir HaShirim, Maamar “L’vavtoni” end of ch. 1, references listed there; Responsa of the Tzemach Tzedek, Even HaEzer, part II ch. 263 and others; See Iggeres HaKodesh ch. 29

85) Bereishis Rabbah 8:11; 12:8. See Torah Or p. 3d and further; Kuntres Uma’ayon, discourse 15; Sefer Maamarim 5666 p. 495; referred to in many places

86) HaYom Yom, p. 54 referred to in many places (brought in addition to Kesser Shem Tov (printed by Kehot) 15b)

87) See also Torah Or 4b

88) Sefer Maamarim p. 492 and further referred to in many places

89) Toras Sholom p. 120

90) See Iggeres Hakodesh ch. 20, p. 130b, 132a and further

91) Tanya ch. 6 (p. l0b)

92) Sotah 49a

93) Parshas Lech Lecha 12:6 and Rashi

94) Devarim 8:17

95) See above, sec. 5, the advantage of a servant over a messenger

96) Sichos Motzaei Shabbos Parshas Noach, sec. 17

97) Mishlei 16:7

98) Rashi’s commentary, beginning of Parshas Bereishis

99) Tehillim 68:3

100) Megillah, 3a, references listed there

101) Lech Lecha 12:7-8

102) See Megillah, 27a

103) (Psalms) 2:1

104) Sanhedrin 37a, in the Mishnah

105) Tehillim 117

106) See Maamar: “B’Sukkos Teishvu,” 5736, end of sec. 8 (and references listed there) for the connection between “Praise the L‑rd, all you nations” and the holiday of Sukkos

107) See Sichos Motzaei Shabbos Parshas Noach, sec. 2, and references there

108) Eikev 11:12

109) See also Sichos Motzaei Shabbos Parshas Bereishis, sec. 10

110) Likkutei Dibburim, part IV, p. 692a

111) Bechukosai, 26:6

112) ibid., 26:13

113) Rashi — Bechukosai, 26:13 (brought from Toras Kohanim)

114) Iyov 28:3

115) Melachim II, 25:9

116) Yechezkel, 36:25

117) Rambam, Hilchos Melochim, end ch. 11

118) Zephaniah 3:9

119) See Maamar: “L’hoven Inyan Simchas Torah, 5738, fn. 35

120) Isaiah, 49:23

121) Ovadiah, 1:21

122) Siddur of the AriZal (written by the R. of Rashkov). Pri Eitz Chaim, end of Shaar HaShabbos

123) Likkutei Torah, Balak, 72b

124) Devarim 30:3