English translation — וישלח-י"ט כסלו

1.

His Holy Honor, our Master, Teacher, and Rebbe, related¹,

that on the Shabbat of Parshat Vayishlach in the year 5533,

the last Shabbat of the life of the holy Maggid of Mezritch in his lifetime in this world²,

he said as he lay on his bed,

in the presence of the holy fellowship: "And Jacob sent angels" and Rashi explains "actual angels" — the "actuality" of the angels Jacob sent to Esau,

but the spirituality remained with Jacob.

And it needs to be understood in this:

This that Yaakov sent to Eisav angels specifically

(But that in general it is forbidden to use angels<sup>3</sup>)

And not human beings,

It stands to reason to say,

That it is because the intention of Yaakov in this mission was,

To clarify Eisav<sup>4</sup>.

And therefore he sent to him angels,

Because specifically in their power is to fulfill this mission,

The action of clarification - but according to this why did he send to him only the "material" of the angels,

For it is understood simply that the matter of clarification pertains primarily to the spiritual part of the angels<sup>5</sup>?

Also in the essence of the matter it is not understood: how is it possible to separate between the "material" of angels

(That is their physicality<sup>6</sup>)

And "their spirituality"

(That is their soul)

And to say that their "material" was sent to Eisav and the spirituality remained with Yaakov?

Because indeed

(Even)

In human beings and animals it is impossible that the physicality

he does something by his own power without the soul within him,

the angel is secondary and nullified in his entire existence - and when it is so that)

so it is with angels,

that their essence is the soul within them.

also one must understand; from the simple meaning of Rashi's explanation "angels <b>actual</b>",

it seems that his intention is to negate the explanation that he sent human messengers⁷,

that is,

that in the word "actual" he emphasizes that they were <b>angels </b>actual

(and not another existence - and consequently: <b>in all </b>his essence and matter of the aspect of angel)

; whereas according to the Maggid's explanation,

that the intention in "angels actual" is to negate the part of spirituality within themselves,

then the emphasis in the word "actual" is the opposite: <b>that they were not</b>

(by Esav)

in the aspect of actual angels in all their essence and matter,

since their main matter,

as above,

is the spirituality within them.

2.

Based on all the above, it seems to me,

that the intent of the Maggid in his aforementioned discourse is not to say that Yaakov sent to Esav only the "material" and the body of the angels alone

(which is secondary and considered as nothing),

but rather his intent is to explain that the sending of the angels was in such a manner⁸,

that even when they came to Esav and were found with him

(in their body and in their soul)

they were not detached from their connection to Yaakov<b>*</b>⁸,

so that it was as if they came to Esav only in their body and in their "material" alone.

That is, it was felt in them that this is not their place: their place

the true one is with Yaakov and there is their essence⁹

and "their soul": and their entire being in the place of Esav,

is only in the manner of "secondary" alone — for the fulfillment of his mission of <b>Yaakov</b> — analogous to the body

("material")

which is not an independent entity,

but rather is secondary to the soul

("spirituality").

And based on this it will be understood,

that not only is the interpretation of the Maggid,

in emphasizing the word "mamash" not contradictory to the simple interpretation in emphasizing this word,

but,

on the contrary, it explains it and clarifies it: that the possibility that there is in "actual angels" to effect clarification in Esav

(the ultimate &lt;b&gt;physicality and materiality&lt;/b&gt;)

is specifically when their soul

("their spirituality")

is attached and connected to Yaakov and does not change even when they are found by Esav.

And it is thus found that the interpretation of the Maggid,

that only the "mamash" Yaakov sent to Esav,

emphasizes even more the simple interpretation of the word "mamash" — that he sent the angels in a manner that they were and remained "&lt;b&gt;actual angels&lt;/b&gt;".

3.

The discourse of the aforementioned Maggid

(and also the lesson from the aforementioned in our service)

will be understood with additional explanation through contemplation of the time and situation of the saying of this Torah: as mentioned above,

this Torah the Maggid said on the last Shabbat before his passing — from this it is understood,

that in this discourse of his there is a kind of "testament" and general instruction in the service of G-d according to the way of Chassidut — and for the coming generations.

And since among the disciples of the holy maggid was the Alter Rebbe, the most beloved disciple to him<b>*</b>⁹,

And as is known, the holy maggid studied with

the Alter Rebbe in a special manner and with additional emphasis beyond his study with his other disciples"¹⁰

; and also known¹¹

the saying of the Rav from Barditchev: "All of us ate from one bowl, and the Litvak

(the intention is to the Alter Rebbe,

for thus he was called in the mouth of the disciples of the holy maggid¹²)

took the choicest part" — then it is understood that the aforementioned instruction of the holy maggid,

which he said close to his passing,

is directed to the order of divine service of the Alter Rebbe — z.

a.

of Chabad Chassidus.

And based on the well-known statement of the holy Maggid that he said to the Alter Rebbe¹³

: "19 Kislev is our day of hilula"

(Because on 19 Kislev

the holy Maggid passed away,

and on that day

the Alter Rebbe went out to freedom from his imprisonment for this, that he revealed the teachings of Chassidut)

- it is reasonable to say,

that the aforementioned Torah,

since the Maggid said it before the day of his hilula,

has a special connection to the day of the "hilula" of the Alter Rebbe,

namely to the day of the redemption of the Alter Rebbe¹⁴.

D.

This day of redemption,

19 Kislev,

the innovation

As it is: "Your springs will spread outward"¹⁵.

And although the matter of "Your springs will spread outward" means simply: the spreading of the springs of the Torah of Chassidus,

however, since "Yisrael are connected with the Torah"¹⁶

to the extent that Yisrael and the Torah are all <b>one</b>¹⁷,

it is understood,

that when a renewal occurs in the aspect of the Torah,

a corresponding renewal occurs at that same time also in the aspect of Yisrael.

And so it is also regarding the matter that was renewed on Yud-Tes Kislev:

These "springs" of Yud-Tes Kislev, whose spreading "outward" began,

are the springs of the inner dimension of the Torah, which is called "the soul of the Torah"¹⁸.

Before Yud-Tes Kislev, only the part of the Torah called "the body of the Torah" was revealed and disseminated,

the revealed aspect of the Torah; but not so the inner dimension of the Torah, which is "the soul of the Torah",

which was then in concealment.

And analogous to the difference between a person's body and his soul: the body is a revealed and recognizable entity,

which can be seen and touched; but not so the soul,

not only is it impossible to grasp it with the five physical senses,

but it is also impossible to comprehend it even with the power of the subtle intellect

(with the power of the intellect one can only reach knowledge of the <b>existence</b> of the soul — through the soul's activity in the body: that the body is alive necessitates and brings about intellectual knowledge that within the body there is a living soul that animates it; but the <b>essence</b> of the soul is beyond intellectual comprehension).

And the innovation of Yud-Tes Kislev,

that from then onward,

also the hidden and inner part of the Torah was drawn and came into revelation,

until it can be taught and comprehended with the intellect, just as one comprehends

the part of the revealed aspect of Torah and even — to spread it outward.

And behold, this innovation that is in the Torah

(the revelation of "the soul of the Torah"),

in its likeness

(and through it)

was then innovated also in the aspect of Israel&lt;sup&gt;19&lt;/sup&gt;

: that the soul within him,

which in itself is in concealment as above,

will shine for him in revelation — that is, also in the matters of his body.

5.

Explanation of the matter: In the revelation of the soul in the body, there are two general modes:

a)

The revelation of the soul to such a degree,

that it has control over the body and the body submits to it,

but nevertheless the body is felt as an existence in itself;

b)

that the soul is in revelation so much in the body that the body is not a reality for itself at all — the true essence of the revelation of the soul in the body.

And as an analogy to the body and its animal and vital soul — it is impossible to divide between them and to say that the body is a reality for itself and that it does the will of the soul only through command and <b>control</b>; rather, since the soul is the life-force of the body,

it is united with the soul in the utmost self-nullification and nullification²⁰

(And it is not that the soul needs to <b>command</b> the body to listen to its will,

but rather that it does its will in a spontaneous and automatic way²¹).

And this is regarding the vitality of the soul among the Jewish people — that "you are called 'man'"²²

meaning "similar to the supernal one"²³,

that even their physical vitality

is from the divine soul²⁴

— that the entire essence and existence of the body of a Jew is that it is a vessel for the soul: so that the soul can fulfill the will of the Holy One, blessed be He, which is clothed in practical commandments — tefillin,

tzitzit,

charity, etc. — specifically through the physical limbs of the body; thus, the existence of the body is for this purpose,

that in it and through it the soul acts and completes its function in this world.

7.

A.

<b>The entire </b>purpose of the existence of a Jewish person is only to be a dwelling place for Him, blessed be He,

(as our Rabbis, of blessed memory, said²⁵

on the verse²⁶

"And they shall make Me a sanctuary and I will dwell in their midst" — "in it" is not said, but rather "in their midst,"

within each and every one of Israel")

And he has no existence of his own; he is only in the aspect of a "kosher wife"²⁷

to the Holy One, blessed be He, and in the manner of "what a wife acquires, <b>her husband acquires</b>"²⁸

: that is,

not only does she <b>consent</b> to transfer her acquisition to her husband because she does his will,

but rather — "her husband acquires,"

that it becomes his in a manner automatically.

And even those who have not yet reached the level of a "kosher wife" to the Holy One, blessed be He,

they are at least in the aspect of a "servant" to the Holy One, blessed be He

(for "the service of a servant" is the beginning of service

And its essence and root"²⁹)

- and behold, also regarding a slave the halachah is "what a slave acquires, his master acquires"³⁰

: not only that he himself does not rebel against his master,

and also not that he agrees to conduct himself with his property

(of the slave)

according to the will of the master,

or even to place his assets in the domain of his master — but rather that from the outset the assets do not belong to him,

but rather to his master.

6.

The two levels of the aforementioned in the manner of the revelation of the soul -

(a)

that the soul

(only)

rules over the body,

(b)

that the body is not an independent entity at all — they correspond to the two modes of service:

(a)

"All your deeds shall be for the sake of Heaven"³¹,

(b)

"In all your ways know Him"³²

Behold, it is known the difference between these two modes of service

(as discussed several times³³)

: that "all your deeds shall be for the sake of Heaven" means,

<b>that the intention </b>in all his doings is not for the sake of a side matter,

but for the sake of Heaven; but the deeds themselves are mundane matters.

But the service of "in all your ways know Him" is in such a manner that the aspect of "know Him"

(knowledge of Havayah)

is in all his ways and matters <b>themselves</b> - not that they are <b>for the sake of</b> "know Him",

but that in them and through them themselves he knows Havayah.

And the explanation of this: even though ostensibly there is room to say that the only way to arrive at the level of "know Him" is through matters of <b>holiness</b>,

study of the Torah of the Holy One, blessed be He, and fulfillment of His commandments³⁴,

but how will he reach

to this, when he occupies himself with matters of <b>permitted</b>,

in his eating and his drinking etc. and in his business and his commerce³⁵

- and to this comes the instruction and the emphasis,

that it must be also "in all <b>your ways </b>know Him" - meaning that it must be that the eating itself shall be holy and a mitzvah<b>*</b>³⁵

(and not only that through its power he will learn and pray afterwards),

and in the manner of eating of Shabbat,

a festive meal of a mitzvah,

eating of holy things and the like - that they themselves are a mitzvah³⁶.

And these two modes of service

("all your deeds shall be for the sake of Heaven" and "in all your ways know Him")

are connected and dependent on the two levels of revelation of the soul:

When the degree of her revelation in a person is in a manner of control over the body,

but the body is an independent entity,

then his service is in the category of "for the sake of Heaven"; i.e.,

a.

that mundane matters

(matters of the body)

occupy for him a place as an independent existence,

except that the body and all its matters are subjugated and subdued to the soul that rules over it,

and consequently he does not actually do anything except for the sake of Heaven.

But when the soul is in such a revelation that the body is completely nullified from being an independent entity,

then even his service in matters of the body and the world is in the category of "know Him",

since their existence is not felt independently at all,

and behold, he knows the Holy One, blessed be He, in them and through them.

7.

And behold, in the level of "in all your ways know Him" itself there are,

in particular,

two ways:

a)

But [in the case where] all his actions are themselves holiness — nevertheless, in their performance the "materiality" within them is also felt; for example, the eating of Shabbat,

which is itself a mitzvah,

as above,

nevertheless, the mitzvah itself obligates delighting the Shabbat with fatty meat and aged wine&lt;sup&gt;37&lt;/sup&gt;

- behold, even during the fulfillment of the mitzvah their materiality is felt&lt;sup&gt;38&lt;/sup&gt;,

in which is the pleasure of these things.

b)

that all his physical matters are nullified and unified so much in G‑dliness,

until their entire existence is transformed into holiness and the “physicality” in them is not felt at all — and not only because of the abundance of the light of holiness that shines in it,

since he is entirely given over and devoted to the aspect of “know Him”,

but from the aspect that the physical thing <b>itself</b> became for him holiness.

And also this matter is understood from the manner of the nullification of the body to the life-force of the animal soul:

Behold, a general principle is known,

that when a person's body is healthy,

then he does not feel his body with any particular feeling — his not feeling his body is a sign that he is healthy; and specifically when he feels³⁹

(even if not with a feeling of pain,

but only with the "heaviness" of existence)

his limbs,

the head or the heart,

the hand or the foot,

this is a sign and proof that something

(in that limb or in his entire body)

is not as it should be.

And the reason for this: since all his vitality and existence of the body is the vitality of the soul,

therefore it is not felt by itself when it is united with the soul as it should be and receives its vitality in completeness.

And so it is in the vitality of the soul of the animal

(and as above),

that a healthy Jew is one,

whose entire body and his animal soul and his portion in the world are not felt as existence,

and all their existence is the divine soul.

And by way of example in the matter of eating,

that all his feeling is in this,

that he must draw down divinity into the thing being eaten and through it into this physical and material world by means of this eating of his,

and since this drawing down is by means of his blessing

(whose text: "Blessed are You, Lord our God, King of the &lt;b&gt;world&lt;/b&gt;",

that draws down divinity into the world)

over the food — therefore he eats the physical food; thus in his eating nothing is felt except the concept of "our God, King of the world".

And so it is regarding our business dealings etc.,

that when one engages in them in the manner of merchants,

behold all his matter in this is the "know Him".

And in the manner of the story about R. Benjamin Kletzker

(from the great ones of the disciples of the Alter Rebbe)

whose livelihood was in the timber trade,

that once when making an accounting of his trades,

he wrote in the "sum-total": "There is none besides Him" — this was for him the sum-total of his business matters.

8.

Every detail and matter in the service of G-d that the Torah of Chassidut demands from each and every one,

behold first and foremost our Rabbis, our leaders, paved,

in their own service,

the path for this service⁴⁰.

And likewise it is regarding the aforementioned matter,

as is known the story about the Alter Rebbe which is proven from its content

that he did not feel the existence of the rain,

and that his entire essence was his divine soul:

Once, an important guest was hosted by him,

who, due to his great importance, the members of the household of the Alter Rebbe decided that they would divide among themselves the details of the work of cooking and arranging the foods in his honor.

And so it was.

But one detail was forgotten at the time of arranging the division: who from the people of the house would merit the placing of salt in the dish.

And therefore, when each one later remembered about the salt,

each one wanted to merit this and placed his portion of salt in the food without telling the other about it.

When the dish was brought before the Alter Rebbe and the guest — the Alter Rebbe ate as usual; but the guest tasted the food and set it aside.

And when the Alter Rebbe asked him why he is not eating,

he answered that it is extremely salty...

The Alter Rebbe answered him that while still in Mezritch he had worked on himself not to feel taste in food.

But such an elevated level belongs to the supernal ones like the Alter Rebbe,

however, since this story has reached us,

this is proof that at least in special times and in a special setting and situation,

it is possible

(and consequently it is necessary)

to have something like this in each one and also in a simple person⁴¹.

And also one who cannot reach such a level

(that he will not feel physicality because of the greatness of his unity in Divinity)

even at special times,

nevertheless, he can at least effect in himself that he will be so preoccupied in the service of "Da'ehu" that through this he will not feel the physicality.

And it is seen tangibly that if a person is in a state of excitement

extremely great,

he does not feel the taste of the food and the like.

9.

And this is the innovation of Yud-Tes Kislev regarding the matter of "Your springs will spread forth outward" in the conduct of the "small world, this man":

In the expression "Your springs will spread forth outward" two matters are emphasized: a)

that the springs themselves are drawn forth in the aspect of "outward"⁴²,

and not only that the springs affect the outward; b)

their drawing forth of the springs in the aspect of outward is in a manner of "will spread forth" — the greatest and widest expansion,

until no empty place remains from them

(when there is a place that the springs do not reach there,

this is proof that their expansion is limited — and this is not the true matter of "will spread forth").

And regarding the service of man: in every Jew there is "the spring,"

which is the soul hewn from beneath the Throne of Glory⁴³,

and beyond that — "she is pure"

— now this "spring" must be revealed in him also in his physical matters,

which

(in themselves)

are of the category of "outside,"

outside the domain of his soul.

And this revelation of the wellspring of the soul in physical matters,

must be in the manner of "your wellsprings will spread forth outward" and in the two details mentioned above: a)

that the soul not only rules over the body and its matters,

but that it itself is found within them.

That is: their service is not only in the aspect of "all your deeds for the sake of Heaven",

but beyond this,

that in them themselves he serves G-d — "in all your ways know Him"

(and as above section 6)

; b)

that the spreading of the soul into the body and its matters is in a manner of "will spread forth",

an unlimited spreading,

until no place remains for the feeling of "the body",

because the soul occupies all of it.

Yud.

According to all the above, the teaching of the Maggid is explained with additional commentary

(the above in the explanation "actual angels")

that he said before Yud-Tet-Kaf,

the day of his passing,

and also the connection of this teaching to the redemption of the Alter Rebbe on Yud-Tet-Kislev is understood,

for then the concept of "your springs shall spread forth outward" was renewed:

The descent of the soul below,

which is in order to refine his body and his portion in the world and to make them a dwelling place for Him, blessed be He⁴⁴,

is analogous to the concept of "And Yaakov sent angels etc. to Esav",

that this mission was in order to refine him

(as above section 1).

And just as the mission of Yaakov to Esav had to be specifically through "actual angels"

(as above there),

so too is it regarding the "mission" of the soul to refine the body and the world

(clarification and rectification of the world of Tohu — Esav),

which is specifically through the person arousing in himself the aspect of "angels",

the "spirituality" within him⁴⁵,

through which specifically he can refine the matters of the world.

And since the refinement of physical matters can also be in a manner of "all your deeds <b>for the sake of</b> Heaven",

that then the soul acts in the body only in a manner of control and concealment,

until the body,

and the powers of the soul that are clothed in the body and occupied with it and through it in worldly matters⁴⁶,

are an existence that occupies space for itself — to this the Maggid explained in his commentary,

that the ultimate intention in the matter of clarifications is specifically when the powers of the soul that engage in physical matters

(- the "angels" in their mission to Esav)

are only in the aspect of "actual" — that they are subordinate and nullified and united to the utmost in the aspect of the "spirituality" of the soul: namely, that even the most elevated level of the soul,

the "wellspring" of the soul that is above the clothing in physical matters,

shines and is revealed in a manner of "diffusion" and unlimited expansion

(also)

in the aspect of actual "outside".

11.

And likewise is the matter in its simple meaning of "May your springs spread forth outward" — to spread the springs of Chassidus in every place:

The order in this was arranged by our Rabbis, our leaders,

who send emissaries to various places in order to spread and reveal there the spri-

ways of Chassidus⁴⁷

; and also regarding this mission there is the instruction of "actual angels".

That is to say,

although it is clear that the emissary must do his mission

(not only in a manner of merely fulfilling his obligation,

but rather)

with every fiber of his soul,

nevertheless,

he must also be very careful that the place of the "outside" where he spreads the wellsprings,

should not cause him any decline, G-d forbid.

And in order that it be certain that the "outside" will not affect him,

and on the contrary that it will be transformed by him into a "spring" of holiness,

the advice advised for this is,

that even at the time of his involvement in matters of "outside" there be fixed in his heart the feeling that all this is the fulfillment of the intention of the sender.

And this is the lesson from the teaching of the Maggid regarding emissaries in their simple sense: only their "body" and their "substance" should be occupied with the mission in the "outside"

but their "spirituality" should remain in its connection to the sender

(Jacob).

And this means that it should be fixed and rooted in their hearts even at the time of dissemination,

that their occupation with the "outside" is the fulfillment of the mission of the sender

without the intervention of any extraneous matter — like the body

("actually")

that all its existence and essence is only the spirituality and soul within it — then their spirituality is with the sender.

And known is the teaching of the Baal Shem Tov⁴⁸

that in the place of a person's will, there the person is found.

And the fulfillment of this directive,

that the refinement of the "outside"

("Esau")

("Esav")

will be in a manner of "actual angels",

this itself gives the power for the fulfillment of the mission,

that ultimately the "outside" will be turned into "springs";

And until they merit through this to the promise of "And saviors shall ascend Mount Zion to judge the mountain of Esau"⁴⁹,

that in the entire world,

also in the aspect of "outside"

(which belongs to Esau)

will be "And the kingdom shall be the Lord's"⁵⁰.

<b>And from the talks of Yud-Tes Kislev 5725,</b>

and Shabbos Parshas Vayishlach 5723)