English translation — משיחת ש״פ מצא, י״א בסלו ה׳תשמ״ז

The farbrengen occurs in connection with Yud Kislev — the next day and Motzaei Yud Kislev — the holiday of the redemption of the

the Mitteler Rebbe,

the K"K Admor HaEmtza'i?

Since it was a redemption of a Nasi in Israel,

What [the concept] "the Nasi is everything" / is understood that this has a significance and is a redemption for all the people of the generation? And especially regarding those who go "in the straight path* which He has taught us from His ways and we will walk in His paths".

And afterward it is so applied also in the later generations,

And on the contrary — in every generation in the manner of "ascending in holiness"¹.

And "these days are remembered and performed" / year after year when the day and festival of the redemption arrives, the same matters that happened on that festival of the redemption the first time are repeated,

in order that it should be,

"remembered and performed" / one should remember them

(remembered)

and bring down

(not only in the act of sh

See.

Hatemim - Booklet B d fa

[88,

a]

and onward.

Introduction to Sefer Ba'al Shem Tov

(Brought from Kaf-Tav)

Beis Rebbe Chabad Peh-Daled-Hei

(Copied with slight changes in the addendum to Sefer Ba'al Shem Tov

(the aforementioned edition)

p. 20 and onward)

Parshas Vayeitzei,

11 Kislev

Remembrance,

only)

in actual avodah and deed

(they become)

Therefore it is understandable,

If at a farbrengen connected to Yud Tes Kislev one must derive a lesson and instruction from the redemption of the Rebbe, the Mitteler Rebbe,

A lesson and instruction not only in spiritual service,

But also

(and primarily)

in physical service,

in actual deed,

The deed is the main thing,

And in this lies the primary innovation of the redemption of the Rebbe, the Mitteler Rebbe,

And from a farbrengen in connection with this,

as follows.

Thereby the question arises:

One sees in practice that the storm and farbrengen connected with the redemption of the Alter Rebbe on Yud Tes Kislev,

which is called,

Chag HaChagim"•*,

Rosh Hashanah of Chassidus",

is a much greater

(idolaters in quantity)

than that which is connected with the redemption of 10 Kislev.

One may ask: While standing under the impression of 19 Kislev,

and recalling the celebration of the redemption of 19 Kislev of previous years,

and one knows that in a few days will be

(once again)

Proven Yud-Tes Kislev

(And in particular, since Yud Kislev itself reminds of Yud-Tes Kislev)

— How can one bring oneself to storm about the redemption of Yud

Kislev,

and extract from it specifically a lesson and instruction in the service of G‑d!

Indeed,

that it is understood and simple that Yud Kislev must have in itself an advantage over Yud-Tes Kislev,

Because,

Each and every day does its work",

And on this day he is the,

Sha'ar David, which all other days of the year are then ascending¹.

And etc. a day like Yud Kislev,

a holiday of the redemption of a Nasi in Israel — which is,

Once a year" — he certainly has a,

special work" that even Yud-Tes Kislev does not possess,

is moreover,

23rd — that is then the,

gate" through which the rest of the days of the year,

including 19 Kislev,

they ascend,

then

(the aliyah of 19 Kislev at the end of Kislev does also* that aliyah also regarding how 19 Kislev stands by itself —

But Torah in general and Chassidus in particular means that in addition to faith, everything must come down into understanding and comprehension,

In chochmah, binah, and daas,

And from daas

(The key that includes six⁴')

— is the emotions,

Until into thought, speech, and action in actuality,

Actual service,

And especially when one sees in actuality that when one understands a matter in intellect and comprehension,

Reaches the person more internally

(More than if he had only faith in this, and this

(Together with faith in the matter)

Brings him even more and broader to the actual fulfillment of the matter.

04 and

Sefer HaSichos - 5747

One will understand it according to this difference.

(בדא״ם)

from the middle Rebbe and the old Rebbe in general⁴:

It is known that the revelation of Chassidus Chabad was in an orderly manner,

corresponding to the order of revelation of a new intellect,

that first is revealed the point of the intellect — Chochmah,

afterwards the point descends into Binah•¹,

in understanding and comprehension,

until with the spreading and expansion,

the expanses of the river\"

from Binah\".

For example, like a river

(Binah)

that is drawn from a spring

(Chochmah)

When the waters of the river come from the waters of the spring,

But in the river they become expanded and spread out,

"Rechovos HaNahar".

The Alter Rebbe revealed the concepts in Chassidus in a manner of a point — the level of Chochmah of the teachings of Chassidus; and the Mitteler Rebbe brought out the point

(the point of Chochmah)

In an expansive explanation — the level of Binah of the teachings of Chassidus.

And as the Baal HaGeulah

(the Mitteler Rebbe)

He himself writes in the introduction to several of his books,

that his discourses

are from his father,

the Alter Rebbe,

with added explanation and elaboration etc.

As one sees them simply in their Chassidic discourses

(even when one looks into the maamarim,

all the more so when one studies them)

And in the language of Kabbalah and Chassidus — "a point in the palace"²,

The point of wisdom in the palace of understanding,

"They must be both as one etc."²².

And just as this is in the Torah of the Baal HaGeulah — thus it is also expressed in his practical conduct,

for he conducted himself with great expansion and diffusion,

because he is the power of understanding of Chabad Chassidus²³.

Later you will understand — with comprehension and attainment,

Chochmah, Binah, Da'at — the mission of the redemption of the Mitteler Rebbe on Yud Kislev, even regarding the redemption of the Alter Rebbe on Yud-Tes Kislev

(until this brings about an elevation also in Yud-Tes Kislev)

In general, the imprisonment and redemption

(both from the Alter Rebbe's and from the Mitteler Rebbe's)

was connected to the concept of "Your wellsprings shall spread forth•²

Parshas Vayeitzei,

11 Kislev

Chutzah"²⁵: The imprisonment came because of the accusation.

(above)

²⁴ On their work in spreading the wellsprings outward,

And the redemption demonstrated their victory,

That they were righteous in their spreading the wellsprings of Chassidus outward².

And moreover: Through the imprisonment and redemption, an advantage of light from darkness was added — an additional revelation and expansion in the spreading of the wellsprings outward.

As known, the talk² regarding the redemption of the Alter Rebbe on 19 Kislev,

So after Petersburg, the main matter of "your springs will spread outward" began.

And so it is understood regarding the addition that came through the redemption of the Mitteler Rebbe on Yud Tes Kislev.

And one could say,

That the addition and expansion in spreading the springs outward through the redemption of the Mitteler Rebbe effects an advantage even over the addition and expansion through the redemption of the Alter Rebbe — in the manner of

And in accordance with the aforementioned general elevation that the Mitteler Rebbe accomplished in the Torah of the Alter Rebbe

(even after his redemption on Yud Tes Kislev)

or he brought out the point of wisdom

(In the teachings of Chassidus)

From the aforementioned Rebbe, in an extensive explanation,

"Rechovos HaNahar" from Binah⁵:

The overall innovation of spreading the wellsprings outward through Chabad Chassidus begins — with the spreading within the "outwardness" of man,

Which includes — that the "wellsprings-

(as they stand above intellect)

should be disseminated into understanding and comprehension in the human intellect⁵².

And in this itself, an advantage was added through the middle Rebbe,

(And regarding him specifically — an additional elevation in this came through his redemption,

as understood from the redemption of the Alter Rebbe)

which he brought down the point of wisdom from the Alter Rebbe into the expansion of explanation of Binah etc.,

and this contributes to the dissemination

outside through the imprisonment of the Mitteler Rebbe.

And from this it is proven,

that also through his redemption an elevation was added in the dissemination of the wellsprings outside,

An elevation that was not through the redemption of the Alter Rebbe.

See this and in the following, the sicha of Yud Tes Kislev 5751.

06 and

Sefer HaSichos 5747

The wellsprings outward —

(begins)

There is no understanding and comprehension in human intellect¹⁶

(Seeing understanding is "outward" relative to wisdom)

And simply: when one learns a maamar from the Alter Rebbe

(Chochmah)

together with the addition and expansion of the explanation from the Mitteler Rebbe

(Binah)

— is, so to speak, tastier,

and brings out more joy,

"the mother of children is joyful""

(What goes above understanding — "Mother of children")

And further

(and in a broader sense)

and mainly:

The main imprisonment and redemption

(From the Alter Rebbe and from the Mitteler Rebbe,

And similarly, of the Rebbe [פסק דין?] in his imprisonment and redemption on the 12th-13th of Tammuz)

was his grandson so about the study of Torah and Chassidus and the fulfillment of the commandments for himself

(even for the 'external' within the person himself,

Chabad and the middos)

but on disseminating Torah and Judaism and spreading the wellsprings outward,

in the literal outward — to teach and spread Judaism and Chassidus to other Jews.

And more specifically: Chassidus argues that it is not enough merely to be a 'maskil' and learn Torah,

including Chassidus Chabad within the Chabad that is in the intellect

(even when it comes down through the expansion of bina)

only the haskalah (intellectual comprehension)

must come down into avodah — into the middos of the heart

("outside" relative to the mochin)

until thought and speech,

bis — and it is the main point — there is no practical action

("outside" that there is no outside from it in the person)

bis — there is no practical action of spreading the wellsprings outward,

outward literally

(outside the person)

— with other Jews,

as above.

What the service of studying and disseminating the wellsprings of Chassidus to others

(in speech)

is a matter of action relative to the service with oneself.

That is:

Moreover, what the Torah in general says that "not the midrash is the main thing but

Parshas Vayeitzei,

11th of Sivan

07v

"The story³⁶,

And added on to the great emphasis is Chassidus,

That faith alone is not enough,

But it must come into understanding and comprehension in the intellect

(as above)

— But also, mere intellectual understanding is not enough,

And not enough are the intentions and even spiritual service

(not looking at the magnitude of the elevation in this)

Every intellectual concept must come down into a.

Therefore³

(not only a conclusion and halacha in intellect,

but)

in service and actual deed in the physicality of the world.

And on the contrary: a great intellectual must be a great servant,

and the greater the intellectual — all the more must enter into his service.

And it can be said that sometimes it is because of this

(avodah)

was given the intellectual comprehension!

[And we should add explanation in this based on what is explained in Tanya³,

that all revelations of the future to come are "dependent on our actions and our service* throughout the duration of the exile": because the spreading of the wellsprings outward brings "Eitei mar d'ara Malka Meshicha"⁴ — therefore it states there with extra emphasis the necessity for action and actual service,

because in this

("our actions and our service"⁶³)

are dependent all revelations of the future to come]

And added to all this — there came an addition and expansion in the necessity for

avodah and actual deed through the redemption of the Alter Rebbe on Yud-Tes Kislev,

which is a redemption and expansion

(which came after the accusation and imprisonment)

primarily in the matter of disseminating the wellsprings outward

(not so much for oneself alone)

in avodah and actual deed,

Mainly — to other Jews.

And in this itself, an additional elevation was added through the redemption of the Mitteler Rebbe on Yud Kislev

(And further — through the redemption of my revered father-in-law, the Rebbe, on Yud-Beis-Yud-Gimmel Tammuz)

— being Sefiras HaBinah:

In the source of the matters

(in the brains themselves)

Chochmah belongs to itself and Binah belongs to another\,

So approximately to the point of wisdom, binah is the root and source for work and action and connection with the other: binah brings down the point of wisdom into understanding and comprehension in details and details of details.

Which enables one to explain the intellectual matter to another,

But not so when only the point of wisdom shines,

It is only a point alone,

Which has no grasp in explanation and parables that one can transmit to another.

And from chochmah and binah it is further drawn down in more detail

(in the difference between)

Mochin and Midos: Mochin pertains to oneself,

and Midos pertains to another.

Therefore, Binah is the source of the Midos,

“Em Habanim,”

for the offspring of the Midos comes specifically from the expansion of the intellect in Binah, which pertains to another.”|

(But not so from Chochmah itself, which

08 ו

Sefer HaSichos - 5747

is beyond comprehension and relationship to others, not begat delights)

*⁴.

until then from this

(from Binah)

becomes drawn down

(downwards)

— actual service and action*⁴,

until also — with others,

including — spreading the wellsprings outward,

to other Jews.

And based on this, it can be said,

that through the redemption of the middle Rebbe

(a redemption in Binah)

an addition and expansion was added to the essential intent of

(the imprisonment and)

the redemption — spreading the wellsprings outward in actual work and deed⁴,

And especially — to other Jews⁴⁸.

Ch. 4.

Gate of Ach-P, ch. 1.

Macha T,

And see Biurei HaZohar on Lemi! Ch. 4, T'hak and onward.

In the study of Yud Tes Kislev comes more force when one connects it with a farbrengen of several Jews from Israel*⁴ — because a farbrengen's purpose is the same content and intent as the Geulah — the dissemination of the wellsprings outward.

(not for itself,

but)

in public and in actual deed

(which also was the accusation and imprisonment and redemption,

and as mentioned)

First and foremost — the very fact that Jews gather together,

is a dissemination in public,

That strengthens love of Israel and unity of Israel

(And in particular, that it is also here.

Great is drinking that brings close""*)

and

(Kitzur Shulchan Aruch ch. 54 and onward)

also outside,

And through the menorah, all seven branches of the menorah

(corresponding to the seven types of Israel — see Rashi in Behaalotecha.

Shaarei Orah, discourse beginning 'Ki imcha' page 84.

and elsewhere)

they are.

of one piece*

(Terumah 25,

And from it issues light to the entire world

(see Menachos 86,

Vayikra Perek 31,

Yerushalmi Berachos perek 4 halachah 5)

And went also to the nations of the world.

Shabbos Parshas Vayeitzei,

11th of Sivan

09 and

has in itself a most great elevation — the power of the public⁵¹,

In addition to that which

(only)

Each man will help his fellow and to his brother he will say, "Be strong"⁵².

The entire

(Koach Ha)

public helps,

and especially according to the.

"A note that came down from heaven" and when the Alter Rebbe transmitted⁵³ regarding the greatness of the elevation of a Chassidic farbrengen,

that this accomplishes more than can the angel Michael,

the prince of Israel⁵⁴,

And creates satisfaction — and thereby a unity with — our Father in heaven.

And furthermore, the main point: the intention of this gathering is,

so that through this there should be an addition and expansion in the dissemination of Torah and Judaism in general,

and especially the spreading of the wellsprings outward in service and in actual deed,

so that this should actually reach and affect other Jews.

And specifically this is the aspect

(test)

that one truly participated in this gathering and it was not merely imaginary — when one sees that upon the participant there is a change in his conduct in actual deed.

(But the result of the farbrengen)

is his avodah of spreading the wellsprings outward in actual deed,

so that one can point with a fleshy finger in this physical world to the increase in spreading the wellsprings outward!

If one cannot point this out,

then it is doubtful if one truly was at the farbrengen,

for this is the purpose of the farbrengen — to add an increase in actual deed.

He

(the hidden one)

Can have an excuse here and an excuse there — but.

Like one who does, we do not say"⁵⁵

(Even when "their strength"

(What)

May the Merciful One absolve me'"*⁵)

The actual service is missing.

All the more so when this is a farbrengen on Yud Kislev — what this

(Second Redemption)

Gives a double emphasis on the necessity of spreading the wellsprings outward in actual deed and practical work.

All this is further emphasized by the fact that the farbrengen

(the day after Yud Kislev)

is on Shabbos Parshas Vayeitzei⁵ — both from the aspect of the overall parshah,

and from the aspect of the particular portion of the chumash of the Shabbos day

(the seventh aliyah to the end of Parshas Vayeitzei)

Chassidus explains the verse "And Jacob departed from Beersheba and went to Charan" — that this refers to Jacob's departure,

Yud Ekev

(in the aspect of Chochmah)

downwards, even in the aspect of heels⁵.

And this departure and descent is through "Beersheba" — the aspect of Binah,

source of the seven attributes⁵.

Then "Vayetze

sv

Sefer HaSichos - 5747

Yaakov from Be'er Sheva" means the emergence of the aspect of Chochmah from the aspect of Binah⁶⁰,

the source of the middos

(Be'er Sheva)

To illuminate in middos,

down to the lowest level in the worlds of BiYA,

Charan.

This concept also exists in every Jew: Yaakov's departure from Be'er Sheva to Charan corresponds to the descent of the soul into the body⁶²,

The soul derives from the aspect of Chochmah

(and above that)

Emerges from the aspect of Binah into the middos,

Until into the worlds of BYA (Briyah, Yetzirah, Asiyah),

Until a soul in a body in this physical world.

And in the service of man — the service and empowerment from the middle Rebbe: the study of Torah in the manner of the point of Chochmah must descend into understanding and comprehension in the breadth of Binah.

And from this the intellect and understanding must be drawn into the middos,

Until into thought, speech and action, until into service in the world of separation,

The public domain⁶³ — the dissemination of the wellsprings outward.

And one could add:

From the overall departure and descent of our father Yaakov from 'Be'er Sheva' to 'Charan' is derived

(after many contractions and concealments, etc.)

Also all descents into exile⁶⁴.

Including under the imprisonment and exile

(within exile)

Of the middle Rebbe.

But the intent of all these descents is — a descent for the sake of ascent,

So through the descent from Chochmah into Binah,

into the Middos,

into actual deed until the service in "outside"

(with other Jews)

and in exile — may there come a redemption and an ascent that is even higher,

the redemption of the middle Rebbe,

which brings about an expansion and spreading of the wellsprings outward,

until the perfection of the ascent — in the true and complete redemption,

that there is no exile after it⁶³.

And one could say,

Then the two matters — the arrest and exile

(the descent from "Be'er Sheva" to "Charan")

And the redemption and ascent that comes through this emergence — are hinted at in the beginning of the parshah and the end of the parshah: At the beginning of the parshah it speaks about the descent — "Yaakov left Be'er Sheva and went to Charan"; Afterwards in the continuation of the parshah it speaks about Yaakov's work as a laborer in "Charan"

(exile)

; and at the end of the parshah it speaks about the conclusion and completion of the work of clarification in exile — how Yaakov is saved from Lavan the Aramean in Charan,

And "And Jacob went on his way, and angels of G-d met him, etc., and he called the name of that place Mahanaim"⁶⁶,

And from there evolves the conclusion and completion of the work of each and every exile,

over the exile

(imprisonment)

of the middle Rebbe.

And the explanation of this:

"And angels of G-d met him" means "angels of the Land of Israel came toward him to escort him to the land,"

Then the angels from Eretz Yisrael came to Chutz

Shabbos Parshas Vayeitzei,

11 Kislev

where

to the land".

and,

And he called that place Machanaim"

(i.e., many)

two camps of the Diaspora who came with him up to here, and of the Land of Israel who came to greet him".

And in avodah: the completion of the avodah of our father Yaakov in exile

(in the Diaspora)

•* was — to make there,

Eretz Yisrael"י*.

And to such an extent that he caused that.

Angels of the Land of Israel came towards him

(in the Diaspora)

to accompany him to the Land.

And furthermore: this did not nullify the existence of the Diaspora,

Rather, he connected the existence of the Diaspora with the existence of the Land of Israel —,

And he named that place Mahanaim",

after the name of the,

Two camps: of the Diaspora who came with him to this point, and of the Land of Israel who came out to greet him.

The lesson from this now: The completion and perfection of the service of the exile of the Mitteler Rebbe and of this last exile in general is the service of...

Make here the Land of Israel.

What this is the general principle of the service of spreading the wellsprings outward: 'And he went out,'

not remaining in his place

(in his level and spiritual state — only to ascend in holiness)

the going out and spreading from the point of wisdom in the expansion of understanding,

until in the attributes,

in thought, speech and action,

until,

Vayetze"

Simply — going out and spreading the discourses outside to other Jews,

so that one makes,

here, in,

"outside" —,

Eretz Yisrael.

The lesson from all this in practice:

The farbrengen in connection with Yud Kislev and Parshas Vayeitzei must add an addition and expansion more than there was until now.

(As above, then.

These days are remembered and performed • in a manner of being drawn into holiness.)

— in going out

(

And he went out")

Do in disseminating Torah and Judaism and disseminating the wellsprings outward in work and actual deed,

Not exactly is an addition in the study of Chassidus with breadth and understanding and comprehension of Binah,

Rather also in work and actual deed by oneself,

And further and main — an expansion in the work of disseminating Torah and Judaism and the wellsprings outward also to other Jews.

And especially — standing in the days of the month of Kislev — that its conclusion is Chanukah.

— these are the preparations for the Hanukkah campaign,

see that every Jew, in every place, should light the Hanukkah candles and fulfill the other mitzvot of Hanukkah.

And before this — making the proper preparations for Yud-Tes Kislev

(and before that — for the fifteenth of the month,

the moon stands in its fullness)

: from this Shabbat Mevorchim Chol HaYom",

the weekdays that are a preparation for the upcoming Shabbat,

whose next day is Yud-Tes Kislev.

And in particular, since it is erev Yud Tes Kislev,

(What one adds an aliyah on Yud Tes Kislev,

as above)

One has an empowerment (n'tinas koach) from this Shabbos and Yud Tes Kislev to make all these

Bav

Sefer HaSichos - 5747

Positive preparations in the coming days to arrange that on Yud Tes Kislev

(or in close proximity to it)

There should be farbrengens in every place,

Where everyone should gather together to strengthen in doing the actual avodah and maaser of spreading the wellsprings outward in every place.

Including and especially — storms,

and bringing the storm into action,

to expand

(or to establish anew)

a "Beit Chabad"² in every place

(as discussed at length recently³)

And since now there are those here who are traveling after Shabbos

(not spoken on Shabbos)

to other places before Yud-Tes Kislev — they should go into the "Secretariat" after Shabbos and take a drink there — a physical thing — from the farbrengen of Yud-Tes Kislev,

in the place where Torah, prayer, and charity are nurtured, from his Holy Honor, my master, father-in-law, the Rebbe

(the successor of the Baal HaGeulah [Master of the Redemption])

From where he sent out emissaries throughout the entire world to disseminate Torah and Judaism in general, and the wellsprings outward.

And with the drink they should make a farbrengen in their place,

and storm with the intent to bring into actuality,

all the matters mentioned above.

Yud.

The main point is — as discussed above at length — that all the above should come down into deed and actual work literally,

without any simplifications!

And although deed and work

(Beginning from “Vayeitzei” — continuing from the point of Chochmah in the expansion of Binah,

and then into the Midot,

until into thought, speech and action,

until the service and action of spreading the wellsprings outward to other Jews.

Requires a great effort

("Maaseh" from the term coercion,

and "avodah" from the term "processing hides"⁵)

as our sages said, "If I have not toiled and I have found, do not believe,"

"If I have toiled and I have found, believe"* — one has the confusion that.

"Man is born to toil"⁴⁵ and "I do not ask for reward except according to their strength"⁴⁶,

Not according to the strength of all of Israel,

But according to "their strength",

the strength of each individual in particular.

And one tells about this

(The difficulty of deed and service)

Every Jew

(Not in order to cause a low spirit, G-d forbid,

But on the contrary —)

In order to bring out a joy when one realizes that despite the difficulties in the service and deed,

this is within the power of each and every one⁴⁷,

And everyone was given the merit

("to merit (others of) Israel")

And responsibility to be able to fulfill it in actual practice,

And as required".

And moreover: Even though this indeed causes great exertion — at the time

Parshas Vayeitzei,

11 Kislev

But a Jew is aware and prepared in what he does through the service with exertion,

This becomes for him no burden and pain,

But on the contrary — a great joy.

For example, like the toil of carrying a load of precious stones and pearls.

Everyone understands,

that for him it is the greatest joy

(and of course not any sorrow)

to carry the heavy load — as long as he can bring into his possession the precious stones and pearls.

He does not ask at all about how much the load weighs,

on the contrary: he asks how many precious stones and pearls there are,

and if he is offered twice as many as he had imagined — he does not have twice the sorrow,

Only twice as much joy!

And in particular,

That in our generation, we already have the promise of the Rebbe, my father-in-law,¹

That today one no longer needs to come to great labor and toil in the aforementioned,

And in "these days are remembered and performed" — because everything is already prepared today,

One only needs to be "Stand ready, all of you,"

Stand with strength

(Stand)

and prepared

(prepare)

and together with other Jews

(all of you)

— encompasses each one all the influences and continuations.

And it is further explained that today the work of clarifications, which can cause sorrow, is not necessary.

because the clarifier must be clothed in the garments of the one being clarified³•,

and the one who struggles with

etc."

consequently there must be an effort out of sorrow,

and afterwards immerse himself in a mikvah,

"wash off" the undesirable thing that has stuck to him through immersion in the waters of the mikvah,

or with tears,

or with Torah

(From the pure knowledge³•)

Only toil and work in holiness itself"

(in the manner of carrying precious stones and gems)

And even the work that must be — consists only of "buttoning the buttons"•: the head and heart are already "buttoned up",

And even the garments — a Jew needs but to have the ultimate perfection — also for him the buttons of the outer garments must be buttoned up".

4th

Sefer HaSichos - 5747

And when one finishes buttoning the buttons — the redemption comes immediately.

And further: as it is explained in the discourses of Parshas Vayishlach*⁵¹

(which we are about to read)

— that our forefather Yaakov was already prepared for the redemption,

and from his side, Eisav was also ready,

only due to reasons, this was delayed with Eisav; but now,

After what "all the ends have passed""*,

It is clear that also the nations of the world, from their side, are prepared for the redemption,

One only needs that a Jew should inform him of this

(Tanya, ch. 2 and Igeret HaKodesh, sec. 15, in the name of the Zohar.

And see Likutei Sichot, vol. 19, p. 437.

and see there)

And also this service 1*L.

In wealth"

In ultimate perfection — without gold

(For example: "!and press the buttons" > •)

And upheaval — comes immediately the redemption,

"immediately they are redeemed"'*,

And especially our generation - the addition in spreading the wellsprings outward, and what is in the power of each and every one in particular,

and brings 'come, my master, the king Messiah',

The general redemption — in the manner and example of the master of the redemption,

A yechidah, seemingly,

makes the statement "the Nasi is everything,"

and brings about that he be redeemed in the eyes of all the people.

He grants strength to each and every Jew to realize his personal redemption,

and to hasten the general redemption

(through the dissemination of the wellsprings outward).

speedily in our very days, with joy and a good heart.

Sefer HaSichos - 5747

Missions of Parshas Vayeitzei,

11 Kislev 5747

This Shabbos day,

whose occurrence on 11 Kislev - also relates to the day before it,

10 Kislev,

the holiday of the redemption of the Mitteler Rebbe:

The essence of the day of Shabbos - "And the heavens and the earth and all their hosts were completed"²,

the elevation and perfection of all the six days of work,

until the ultimate elevation,

the aspect of delight?

And in the six days of work themselves - the days "before Shabbos"* are more connected to the day of Shabbos,

and in our case,

the fifth day, the 9th of Kislev,

the birthday and the day of passing⁵ of the Mitteler Rebbe*,

The Baal HaGeulah of Yud Tes Kislev,

that,

on this day, "all his deeds, his Torah, and his service which he served all the days of his life" are elevated to the ultimate elevation,

and in a manner of revelation and drawing down until the lowest level,

"workers of salvations in the midst of the earth"?

And certainly, regarding the sixth day, Yud Kislev,

that,

being "Erev Shabbos" in its simple sense,

Behold,

its connection to the day of Shabbos is with emphasis

greater,

as our Sages said, "Whoever exerts himself on Erev Shabbos will eat on Shabbos,"

that is,

the eating of Shabbos is the exertion of Erev Shabbos.

And it can be added,

that the farbrengen of the Festival of Redemption, Yud-Beis Sivan - is connected primarily

(also)

to Yud-Aleph Kislev:

Regarding the Purim meal - we find that its time is at the end of the day,

and it continues also into the night,

meaning,

also into the following day.

And similarly, we do in several farbrengens - that they begin at the end of the day,

And moreover - at the conclusion of the day,

and it can be said that it is also to draw down the unique aspect of the day even into the day following it

(and through this - for the entire year)

And in particular regarding the festival of redemption, Yud-Tes Kislev - as is known² that the redemption of the Alter Rebbe was on Yud-Tes Kislev during the Minchah time,

and it continued into the following day,

Chof Ches Kislev,

and therefore,

It became customary to hold the farbrengen on the night after Yud-Tes Kislev.

Sefer HaSichos - 5747

And from this, it is also understood regarding the farbrengen of Yud Kislev - that its time is also on the night after Yud Kislev,

That is,

at the time that belongs to the following day,

Yud-Alef Kislev.

And when Yud-Alef Kislev occurs on Shabbos,

then the farbrengen is held

(Not on Friday night,

For then "he comes home and finds a lit lamp and a set table," etc., but rather)

On the day of Shabbat,

And after midday⁵ — then,

In addition to the general increase added due to the superiority of Shabbat,

There is also the unique elevation of the day of Shabbat after midday,

"The desire of desires"? "An inheritance without boundaries."

The inheritance of Jacob your father⁷.

as it is written of Jacob

(in this week's Torah portion״<)

and you shall spread forth Gimel Reish""? which specifically refers to the third meal"? on Shabbat afternoon.

Based on this, it is understood that as we are in the farbrengen connected with the 10th of Kislev,

the holiday of redemption of the Mitteler Rebbe - one must contemplate the topic of the holiday,

including also its uniqueness and superiority regarding 19 Kislev,

the festival of redemption of the Alter Rebbe? in order to learn a lesson in avodas Hashem until actual deed,

"The deed is the main thing"²?

And in the familiar phrase: "These days are recalled and fulfilled"'■? That is,

that through proper remembrance,

then,

all the matters that occurred the first time are reenacted and fulfilled

(and moreover — in a manner of "ascending in holiness"•²)

Includes also "נעשים" regarding making good decisions concerning the matters of work in actual practice.

And in all this, there is added from the power and virtue of the community,

since,

"The agreement that two²⁵ or many make,

It has much stronger reinforcement than the agreement made by oneself, etc.? And in this itself - from a Chassidic gathering²? in a manner of bringing hearts close,

Including "great is a drink that brings close"? as known² the "note that descended from heaven etc." about the greatness of the virtue of a gathering that accomplishes more than the angel Michael,

the prince of Israel.

*

The theme of Yud Kislev - the holiday of redemption of the Mitteler Rebbe:

Shabbos Parshas Vayeitzei,

11 Kislev

7 and

The general theme of the imprisonment and redemption of the Nesi'im of Chassidus in the lower world,

is derived from matters that are their counterparts above: the matter of imprisonment - as a result of the prosecution regarding the revelation and dissemination of the teachings of Chassidus,

And the concept of redemption - as a result of nullifying the accusation,

which,

by which an even greater addition is made in the revelation and dissemination of Chassidus,

as the advantage of light over darkness"?

And in this itself there is a distinction between the arrest and redemption of the Alter Rebbe on Yud-Tes Kislev and the arrest and redemption of the Mitteler Rebbe on Yud Kislev - corresponding to the difference between them in the manner of revelation and dissemination of the teachings of Chassidus:

The arrest and redemption of Yud-Tes Kislev,

are connected with the innovation of the Alter Rebbe relative to the Baal Shem Tov and the Maggid - the founding of Chabad Chassidus,

in a manner of comprehension and attainment in the Chabad of the soul,

As for,

on Yud-Tes Kislev, the heavenly court ruled that they may and must reveal the inner dimension of the Torah in a manner of understanding and comprehension,

through the Chabad Chassidic teachings.

However,

even after the redemption of Yud-Tes Kislev,

the prosecution against the revelation and dissemination of the Chassidic teachings was aroused and renewed by the Mitteler Rebbe — and it may be said that this was due to the innovation in the Chassidic teachings of the Mitteler Rebbe compared to the Chassidic teachings of the Alter Rebbe,

presenting Chassidus in a manner of expanded explanation,

in length, breadth, and depth, etc.

"Rechovos HaNahar"?

And as is known−³ that the concept of the Alter Rebbe −

the sefirah of Chochmah,

And the concept of the Mitteler Rebbe − the sefirah of Binah³? And this distinction is also emphasized in their Chassidic discourses − that the Chassidic discourses of the Alter Rebbe,

even though they are the Torah of Chabad,

in a manner of understanding and comprehension, etc.,

it is in a manner of a point,

like the point of Chochmah,

And in particular regarding the expansion of the explanation in the Chassidic discourses of the Mitteler Rebbe,

in the manner of "Rechovos HaNahar" of Bina,

as one sees tangibly

(even with a superficial glance)

that a short discourse

(in quantity at least)

of the Alter Rebbe was explained by the Mitteler Rebbe in a long discourse,

spanning many pages etc.

And so,

that the redemption of the middle of the day after, together with Kislev, is - the verdict and approval of the Heavenly Court that they can and must reveal the inner dimensions of the Torah

(not just in a manner of understanding and comprehension simply,

but beyond that)

in a manner of "Rechovot HaNahar" (broad rivers),

that is,

that the "wellsprings" of the teachings of Chassidut

(a wellspring,

the aspect of wisdom)

are drawn and revealed in a manner of multiplicity and expansion,

similar to the multiplicity and expansion of a "river",

through which the springs come

(not only the waters of the springs,

but the springs themselves)

in every place,

until the place of "the outside"*?

8th

Sefer HaSichos - 5747

"And these days are remembered and performed":

When the tenth of Kislev comes each year - there is a special empowerment in everything related to the revelation and dissemination of Chassidic teachings in the manner of "Rechovot HaNahar",

as in the first time,

and moreover - in a manner of "ascending in holiness",

and especially after the action of spreading the wellsprings outward by our Rebbes and leaders from generation to generation,

to my revered father-in-law, the Rebbe, the leader of our generation,

who disseminated the wellsprings of Chasidus to literally all ends of the earth,

and in a manner of "explained well"⁵/"in seventy languages"⁶,

to the extent,

that even non-Jews³⁷ can understand matters of Chasidus,

therefore,

we must utilize this granted power to increase with greater strength and vigor all activities of spreading the wellsprings outward,

including the dissemination of Torah and Judaism.

as they are imbued with the wellsprings of the inner dimensions of the Torah — not only regarding oneself,

but also and primarily regarding others,

for the accusation and decree were not

(so much)

regarding the study of Chassidus for himself,

but rather,

regarding the revelation and dissemination of Chassidus in public,

to each and every one of Israel literally,

In the words of the holy Rebbe, Rabbi Ch. [Chaim] [Menachem Mendel] Schneerson, the Rebbe of our generation, regarding

The Sefirot are five opposite five - like the fingers

(Sefer Yetzirah, chapter 1, Mishnah 3)

For his redemption³⁸ - 'The Holy One, blessed be He, redeemed not only me, etc., but also all who love our holy Torah,

guardians of the commandments,

and also those who are called by the name Israel.'

And one should add,

that the service of 10 Kislev brings about elevation and addition in all matters of service related to the festivals of the month of Kislev that follow.

And in order:

(15 Kislev - when "the moon stands in fullness

(of the month of Kislev)

in its completeness"י³)

19 Kislev - "Holiday of holidays"/ Rosh Hashanah of Chassidut⁶⁹/

and Chanukah⁴²

(the conclusion and seal of the month of Kislev,

"everything follows the conclusion"⁴³)

- which is established for the miracle of the oil,

which is the matter of the innermost aspect of the Torah

(as explained in the discourses of the master of the redemption⁴⁴)

Parshas Vayeitzei,

11 Kislev

9th

That is,

that when the service of 10 Kislev is proper"

then there is also an addition in all matters of the service of the month,

and especially of 19 Kislev,

and afterwards in all matters of the service of the days of Chanukah — that they will be in a more elevated manner,

in the manner of "Rechovot Hanahar"

with greater vigor and greater strength.

And in simple terms - regarding practical action:

These days,

starting from Yud Kislev,

until Yud Tes Kislev,

and afterwards the days of Chanukah - they are "days of segulah",

which,

In them, it is necessary, as the Rebbe [says], to strive and toil in spreading Torah and Judaism and spreading the wellsprings outward.

(in addition to his own work,

"Adorn yourself""

And especially - in matters that are time-induced:

Appropriate preparations for the farbrengens of the holiday of Redemption, 19 Kislev,

"With a multitude of people is the glory of a king*,

in every single place•*,

And likewise, suitable preparations for "Mivtza Chanukah",

In a manner of "Pirsumei Nisa"*,

In every single place,

And all this—in a manner of increase,

With greater force and greater strength,

Regarding the actions of the previous years,

As per the instruction of the days of Chanukah—"adds and goes.

We ascend in holiness"•⁵.

And one should add,

that in these matters - the days of redemption, the 10th and 19th of Kislev,

and the days of Chanukah -

are included also all the other activities of spreading Torah and Judaism and spreading the wellsprings outward:

The days of redemption, the 10th and 19th of Kislev:

The redemption of the 10th and 19th of Kislev is connected with the matter of "He redeemed⁵ my soul in peace"⁵²: On the 19th of Kislev - as it is written in the Iggeres HaKodesh of the Alter Rebbe■⁵ "When I read in the Book of Tehillim the verse 'He redeemed my soul in peace.'"

I left in peace",

And on the 10th of Kislev - since the verse "He redeemed my soul in peace" is in the monthly portion of Tehillim for this day,

the tenth of the month*⁵.

And in this matter

("He redeemed my soul in peace")

is hinted at the entirety of the service of taryag mitzvos,

which is divided into the three lines of Torah, Avodah

(Prayer)

And gemilus chassadim — as the Sages expounded⁵⁵ that "He redeemed my soul in peace" refers to "one who engages in Torah, gemilus chassadim, and prays with the congregation,"

And in this itself — as they are performed

Sefer HaSichos — 5747

"Beyond the letter of the law"/ the attribute of piety⁶/ and especially through the revelation of the teachings of Chassidus.

And the days of Chanukah:

The Chanukah light is connected with the lights of the Menorah of the Holy Temple,

And its meaning in spiritual service — that all seven lights of the Menorah,

The seven types of 'ger' Havayah soul of man",

"Menorah⁵ of pure gold all of it"⁵⁵,

They illuminate with "candle of mitzvah and Torah light"/"

And in addition to this - "It is a testimony for those who come to the world etc."'/ "From it light goes out to the world"²/

And furthermore,

Rather it illuminates "on the entrance of his house from outside",

And "from sunset",

"Until the foot of the Tarmodite ceases"⁵

The nullification of the reality of rebellion against G‑d,

"Tarmod" is an acronym for "rebellious"⁵/ and even "the leg of Tarmudai")

Since the custom of Chanukah is loftier than the lamps of the Temple,

"They are never nullified"⁴/

And accordingly,

One must add and arouse this time regarding the establishment

(and the expansion)

Chabad Houses,

Houses of Torah, Prayer, and Charity,

in every place and location,

through which there is added more in all the activities of disseminating Torah and Judaism and the wellsprings outward — this is the concept of "He redeemed in"

peace my soul",

the three lines of Torah, Prayer, and Charity that are included in "Chabad House",

and it is the matter of the lamps of the Sanctuary,

as discussed above⁵* that "Chabad House" is the synagogue and the study hall,

A miniature Sanctuary*/ as per Chazal's saying, in the manner and pattern of the Holy Temple.

And in addition to this,

as mentioned,

the work with oneself,

"Adorn yourself"*⁴,

including and especially through fulfilling the instruction "Acquire for yourself a teacher"²*,

as discussed at length in the recent period many times.

*

And we should connect all that was said above with the weekly Torah portion** - Parshas Vayeitzei"*:

The general principles of the matter of redemption:

The content of Parshas Vayeitzei is - exile and redemption: "And Yaakov left Be'er Sheva and went to Charan""²,

The departure from Eretz Yisrael to the diaspora,

And in the diaspora itself - "Charan",

"The wrath of the Omnipresent"/ the matter of exile; and redemption - "And Yaakov arose and lifted his sons and his wives.

to come to his father Yitzchak to the land of Canaan"²²

(beginning of the lesson of the day of redemption in this year)

And regarding the redemption itself - "And I will return in-

Shabbos Parshas Vayeitzei,

11 Kislev

peace"",

The concept of 'He redeemed my soul in peace' will be understood.74.

The revelation and dissemination of the teachings of Chassidut in the manner of 'the expanses of the river':

In the discourse of the Shabbat day it is said: 'Until this mound'.

And it is explained in the discourses of the Baal HaGeulah in the Siddur im DACH"⁷ that 'In this verse there is a hint to Lag BaOmer',

the day of the yahrtzeit of Rashbi,

through whom the revelation of the inner dimension of the Torah occurred,

that is,

that abolished the partition between the revealed part of Torah and the inner dimension of the thanks,

a partition that is analogous to a "wave",

which gives room for the nullification of the partition - for good⁷⁷.

And this matter pertains particularly to the Master of the Redemption - as is known⁷⁸ that his passing was analogous to the passing of Rashbi - through whom was added in the revelation of the Torah of Rashbi

(as it was revealed in a manner of "they will be sustained"⁷ in the teachings of Chassidut)

in a manner of "broad places of the river"

(as above, section 4)

This is the preparation for the nullification and removal of the partition entirely,

"I crushed and I will heal"⁸,

Until the completeness of the revelation of 'Open my eyes, that I may behold wonders from Your Torah'⁸¹,

in the future to come.

The dissemination of Torah and Judaism through the establishment of Chabad Houses in every place:

"And this stone⁸², which I have set as a pillar, shall be the house of God⁸,

And its parallel - through the establishment of a Chabad House,

Beis Torah,

Tefillah and Gemach,

Mikdash Me'at,

as above.

And in this itself - in the manner of "And you shall spread forth to the west and to the east and to the north and to the south"⁸:

in every place and place,

in all corners of the earth,

In a manner that is above measurement and limitation,

"an inheritance without borders.

like Yaakov, of whom it is written 'and you shall burst forth'¹⁰⁰.

And all this - out of joy and a good heart,

"and Yaakov lifted his feet"⁸⁵,

"when he was informed of good news, his heart lifted his feet and he became

Sefer HaSichos - 5747

Easy to go⁶*,

Up to the conclusion and seal of the portion - "And Jacob went on his way and angels of G-d met him.

And he called the name of that place Mahanaim\",

That is,

that in every place

(also abroad")

Not only angels from outside the Land come,

but also angels of the Land of Israel / until the place

(one place)

is called by the name "Machanaim",

after the two camps of angels as they unite together.

♦

And the deed is the main thing:

The 'touchstone' regarding all that was discussed above is - actual deed,

that each and every one should increase in all matters of the work of spreading Torah and Judaism and spreading the wellsprings outward,

and specifically through toil,

"If one says 'I toiled and did not find,' do not believe him,"

but rather,

"If one says 'I toiled and found,' believe him." However,

the toil itself is with joy and gladness of heart,

like the toil in carrying a heavy load"" of precious stones and pearls!

And in the language of his holy [and] revered father-in-law, the Rebbe, the Nasi of our generation: "Stand ready, all of you,"

That is,

That there are already all the powers and blessings, etc.,

And all that is required is only to stand firmly

("stand")

And to be prepared

("ready")

To fulfill the mission of the Nasi of our generation,

all together

("all of you")

And then — they complete and finish the polishing of the buttons

(as the well-known saying")

that is,

that even the "buttons"

(Not only the garments themselves,

and all the more so - the limbs of the body and the soul,

the intellect in the brain and the emotion in the heart)

shine and glow" towards the "arrangement" of "the hosts of G-d"

(each and every one of Bnei Yisroel,

"the small with the great",

as they are called in "the days of your departure from the land of Egypt"⁵")

before the King of Kings, the Holy One, blessed be He.

And immediately - on the Sabbath day,

at the time of Minchah

(״an inheritance without borders.

the inheritance of his father Jacob״״*)

- we merit the true and complete redemption through Moshiach our righteous one,

for then is the perfection of the concept of "He redeemed my soul in peace,"

"And I will return in peace to my father's house,"

Yitzchok⁷"

since

Parshas Vayeitzei,

*"2 Kislev

In the future, they will say specifically to Yitzchok,

because "You are our father",

together with the building of the third Beis HaMikdash,

"for Yaakov called it a house"

as it is said

(in this week's Torah portion""')

and he called the name of that place Beit El""'""',

and Rashbi is also of the aspect of Yitzchak, Gevurah,

for his name is Shimon,

listening,

aspect of Yitzchak,

whoever listens will laugh at me"

(Likutei Levi Yitzchak, Igros, p. 334,

see there at length)

And as we are now about to read in the Minchah prayer — "And Yaakov sent messengers before him to Esav his brother"²"',

that is,

that the clarification of Esav has also been completed,

and consequently,

we are already prepared for the fulfillment of the prophecy⁴" "And saviors shall ascend Mount Zion to judge the mountain of Esav, and the kingdom shall be the Lord's."

Sefer HaSichos - 5747