English translation — משיחת ש״פ וישלח, ח״י כסלו ה׳תשמ״ז

After this Shabbos is blessed

(from which are blessed)

the day of Yud-Tes Kislev,

the holiday of redemption of the old Rebbe,

K'K Admur HaZaken.

That is: in addition to what Yud-Tes Kislev possesses from itself,

And especially being "Chag HaChagim"¹ and "Rosh Hashanah LaChassidus"³

(with all the titles in the writings and talks of our Rebbes and Nesi'im that designate Yud-Tes Kislev)

— it receives an added blessing and continuation* from this Shabbos⁵.

And in this itself there comes an even stronger influence and blessing

(openly)

In the determination of this year — when Yud-Tes Kislev falls on Motzaei Shabbos

(the first day)

What

Then Yud Tes Kislev receives the blessing of Shabbat without any interruption of time and without any interruption of weekday activities,

Thus the blessing then has only a stronger effect.

In addition to this, that at the time of Yud Tes Kislev it comes right after Shabbos

(Without any interruption of weekday activities, the service of Yud Tes Kislev is in a more elevated manner — coming directly from an "Erev" Yud Tes Kislev which is a holy day,

the Shabbos day.

And especially on Shabbat itself — from the conclusion and seal of Shabbat,

(and)

Time of Rava d'Ravvin,

And that is the highest level in Shabbat itself,

as our Sages said¹ "Everything follows the conclusion,"

and particularly regarding the

25 and

the conclusion of Shabbat — Rava d'Ravvin" — as explained elsewhere² that in the perfection of Shabbat itself, Rava d'Ravvin is the ultimate perfection⁵.

According to the rule" that the deed is the main thing¹⁵,

It is understandable,

that the elevation of this Shabbos,

Shmini clarified by Yud Tes Kislev, etc.; from there one brings down into service and actual deed.

And simply: from this Shabbos

(which is blessed,

is continued additional blessing and continuity into Yud Tes Kislev)

one must take an additional strength and continuity to do in the service of Yud Tes Kislev

(an addition even regarding the service of Yud Tes Kislev itself)

— “Rosh HaShanah l’Chassidus* — the work of “Yafatzu ma’aynosecha chutzah•¹⁶,

Which essentially began on Yud-Tes Kislev¹⁷.

And particularly — as is the custom of Yisroel — holding farbrengens on Yud-Tes Kislev in every place,

and all of them together

26 and

Sefer HaSichos — 5747

In this aforementioned study of the Shabbos Mevarchim

(and eve)

19 Kislev — comes to an added emphasis from the Torah portion that is read on Shabbat — Parshas Vayishlach,

as known from the words of the Shlah” that all the holidays of the year are hinted at in the Torah portions that are read at the times in which the holidays occur.”

From this it is understood regarding the festival²⁴ of 19 Kislev,

which always occurs in proximity to Parshas Vayishlach•²

(And in this year — on the eve of 19 Kislev)

— that the essence of 19 Kislev is hinted at in Parshas Vayishlach:

The general principle of the service of "Your springs will spread forth outward"

(The main content of Yud-Tes Kislev)

Consists of "Vayishlach"³: the wellsprings

(from the inner dimension of the Torah)

should not remain in their place

(a place of utmost holiness)

but sent out

("Vayishlach")

be moved from their place and be scattered in the manner of •יפוצו" until into "חוצה".

And in another style: "וישלח" emphasizes two extremes: one sends a duality as a messenger

(not by itself)

; but together

feast and joy of a mitzvah

(his Igros Kodesh, Vol. 1, p. 552)

And one could say that this

(May the wellsprings spread outward)

has a connection

(not only with the explanation of the word 'Vayishlach'

(but — the name of the entire portion)

but also)

with the content of 'Vayishlach' in this portion³³:

The general content of the story of Yaakov and Esav in our Parsha is — the work of clarification in this physical and material world,

The work of Yaakov to clarify Esav his brother in the land of Seir, the field of Edom.

And from this order and manner of Yaakov's work as described in the Parsha, one can derive³⁴ the order and manner in which every Jew must do the work today.

The order in this is: first of all — "And Yaakov sent messengers before him to Esav

Parshas Vayishlach,

Chai Beselo,

his brother, the land of Seir, the field of Edom,

And he instructed them, saying: 'Thus shall you say to my master, to Esav: Thus said your servant Yaakov: I have sojourned with Lavan and have stayed until now,'

I have oxen and donkeys etc. and I sent to tell my lord in order to find favor in your eyes."³⁵

Thus Chassidus explains the reason for this "Vayishlach" was,

In order to make known his wealth, for Yaakov had already completed the clarifications of the World of Tikkun while ending the exile with Lavan in Charan,

And also the sparks that fell through the breaking of the vessels in the World of Tohu in the worlds of B'Y"A

("I have oxen and donkeys etc.")

And now he can

(And he wants)

the air that clarifies his tithes whose root is from the aspect of the breaking of the vessels of Tohu*³,

And above this: "Yaakov thought that Esav had already been clarified and returned to his elevated root in the aspect of the envelopments of Tohu before the rectification"

And therefore he sent angels to Esav in order to "draw down the aspect of the envelopments of Tohu to him below in the rectification which is the aspect of the Urim and Thummim and the enveloping light will illuminate within the inner and they will unite together"⁴.

And when Yaakov heard from the angels that Esav was still not ready for this

(even though Yaakov was already ready)

And on the contrary, "he is going to meet you and four hundred men with him"•³,

Yaakov understood that he himself must continue,

Therefore, "And he took from what came into his hand a gift for his brother Esau"⁴,

The concept of raising mayin nukvin (feminine waters) to the root of Esau

(in the aspect of tohu)

And through this he will nullify

or refine the Esau below⁴,

And prepare the world for "And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the Lord's"⁴³,

"For then I will turn to the nations a pure language, that they may all call upon the name of the Lord, to serve Him with one accord"⁴³.

And since Esau was not yet ready for this

(And on the contrary,

as above)

Jacob himself could not go to bring the gift to Esau,

therefore he, upon this

(further)

sent messengers

His servants

before him with the gifts in their hands,

"And he said to his servants, 'Pass before me etc.'"

"A day's journey or less, and I will come after you"

And you should tell Esau that you are servants

(emissaries)

"to Yaakov"

and "It is a gift sent to my master Esau, and behold, he also

(Yaakov)

after us"⁴⁴.

And the reason why Yaakov did so is,

because he said, 'I will appease him'

(nullify his anger)

with the gift that goes before me; and afterwards I will see his face, perhaps he will accept me"⁴⁵.

But after the messengers

(servants)

preparing his way,

Then is the "I will come after you" and the refinement of Esau in a Hebrew manner

(as it would have been without the emissaries)

As it was in practice,

that indeed it effected a refinement in Esau,

"And Esau ran toward him and embraced him, etc. and kissed him

28 and

Sefer HaSichos - 5747

etc.⁶*.

Until Esav told him that he should come to the land of Seir.

But since that.

The children are tender, and the flocks and herds are nursing upon me, etc.⁷*,

That the clarification had not yet been completed — Yaakov said that.

And I will lead on slowly, according to the pace of the cattle that are before me and according to the pace of the children, until I come to my lord in Seir"•*,

In time, there will be the completion of the clarification in the days of Moshiach

(When it will be 'And saviors shall ascend Mount Zion to judge the Mount of Esau.')

10*.

And in the meantime, it is.

And Jacob journeyed to Succoth and built himself a house etc.⁵⁰ — the service

(Including — in the time of exile)

To complete the work of clarification in the world

(Clarification and rectification of the world of Tohu — Esau)

From the story in the Torah

(from the term instruction⁵¹)

One has this lesson regarding the service of Jews in all generations⁵²:

One can say that the matter of.

And Jacob sent messengers etc. to Esau\

in order to clarify doing

(because of)

— is like the shlichus⁵⁵ that the Almighty*⁵ gives

In this comes a special novelty in our generation — that later one will understand even more the connection of "Vayishlach* with Yud-Tes Kislev

(Yafutzu ma'aynosecha chutza)

The general concept of "Vayishlach"

(the mission of every Jew as G‑d's agent,

to refine and rectify this physical and material world

(the refinement and rectification of the world of chaos)

through spreading Torah and Judaism and righteousness and justice,

and especially through spreading the wellsprings outward)

is present in every generation and in all times — the purpose of the descent of the soul into a body of every person,

beginning from Adam the First and Eve and all people who descend from them.

And especially as it stood revealed by the Avos,

Until by our father Yaakov, when "Yaakov sent messengers etc. to Eisav" specifically to accomplish the clarification of Eisav.

And so too in the generations after this,

As we find in several places in the Torah and Sham, the concept of making a shliach

[In the laws of Kiddushin⁴*,

"shliach ledvar mitzvah",

and in Yud Beis]

And also in the conduct of the great ones of Israel,

That one was sent with a specific mission regarding matters of Torah and mitzvos.

30th

Sichos* - 5747

And then there was added to this an additional emphasis by the Baal Shem Tov and the Maggid and the Alter Rebbe and our Rabbis, our leaders, their successors — that they gave every Jew the mission to disseminate the wellsprings outward.

In this itself, it seems that a novelty was added by the Nasi of our generation — the Rebbe, my father-in-law, the Rebbe — that Hashem "reveals His secret to His servants the prophets,"

And likewise to the tzadik and Nasi in every generation,

That he made from this a foundation and a path in the service of G-d for every single Jew.

(As discussed at length above⁶⁷)

The leader of our generation has established and declared to all men and women of the generation that the mitzvah of the generation is in this matter of shlichus: that every Jew of this generation has a mitzvah and obligation to become a "shliach" to spread "the word of G‑d⁷ — this is the halachah"*⁶,

Torah and Judaism,

and spreading the wellsprings outward,

in every place that his hand

(her hand)

reaches.

Until then it expressed itself openly, literally, through the fact that he appointed people as his special emissaries — his mission in the mission of the Holy One, blessed be He — also* to go to various places and there disseminate Torah and Judaism and wellsprings outward,

In order to refine the world,

and to prepare it for "And the kingdom shall be the Lord's" in the future redemption.

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32v

Sefer HaSichos - 5747

That is not yet in ultimate perfection,

So that the sender himself cannot even come there alone,

And the proof — that he has not yet come there,

And the redemption has not yet come!

And 'I ask no more than according to their ability'³ — since our generation's leader declares that this is the mitzvah of the generation,

One must be very certain about this.

And the matter depends only on will.

And in addition to this, there is a special lesson and special giving of a note from this week's Torah portion

(in addition to the notes that one has regarding this at all times)

— "Vayishlach":

For every Jew needs to be "And he sent messengers to Esau to the land of Seir, the field of Edom."

And to everyone at the head — it is a greater mitzvah in oneself than through a messenger — through oneself become a "messenger" and send yourself.

send out

[Only then,

when he is elevated to a higher level in the mission,

can he then transmit a shliach

(a second one)

the previous service,

etc.]

Going out of oneself.

What does "going out of oneself" mean? Chassidus gives a simple explanation: When one is told to do a certain thing,

and he does not want to do it,

and the proof is that he does not do it,

and he prefers to do another thing

(that is holy)

— it is a proof that he must specifically do the thing that he does not want to do.

And the proof — that the opposing side positions itself against him.

And that means going out of oneself — doing what one does not want to do.

In this matter, we have a lesson from the conduct of Yaakov in our parshah.

And to preface: a puzzling matter in its explanation in the above-mentioned Chassidic discourses

In the discourses it states that Yaakov sent angels to Eisav,

In order to inform him that he has already completed all the clarifications"

And is already ready for the redemption

(calculating that the essence of Esau is already after the clarification)

And David clarifies his Esau

(and continues the lights of Tohu of Esau)

One can immediately bring the redemption".

The question arises: How could Yaakov think that they were already ready for the redemption — when he knew a)

of the promissory note¹• of 'And they will enslave them and afflict them four hundred years'³

(which had not yet been fulfilled)

and b)

that with them■ were the seventy nations of the world,

and among them idol worshipers",

as Yaakov had seen on the way from Charan to Eretz Yisrael⁵?

Ten.

And one can say one of the lessons in this regarding man's service⁶:

Since Yaakov had the mission to continue the lights of Tohu from Esav

(thinking that Esav is already after the clarification)

And through this he would bring the redemption; and the Almighty did not tell him that he needs to occupy himself with the other nations — it is a proof that he can fulfill his mission and bring the redemption,

Not looking at what is happening around him.

And therefore Yaakov was not affected

(In fulfilling his mission)

What revolves around him

(Among the seventy nations,

and regarding the decree of "And they shall serve them and afflict them, etc.")

: He is only concerned with one thing — fulfilling his mission,

to refine Esau's [sparks].

And the reason can be said — Esau his brother.

And with this approach, he was indeed successful,

As was actually the case,

34 and

Sefer HaSichos - 5747

Or he finds himself a source? 8 entire world,

The waters of the seventy nations etc. and in it / or that can also affect his service,

In order to know that,

You have chosen us from all the nations,

And so forth — that all is indeed good and fine,

But when you have,

you receive a command from,

His servants the nesi'im' that you must now go carry out a specific mission,

All these matters should not concern you,

Rather — fulfill your mission!

And it is a clear matter that you will succeed in this.

From this we have an answer to several questions from shluchim regarding the fulfillment of their mission:

How can he fulfill a mission properly,

When he sees that around him are found those who are still far from good and straight,

and the seventy nations,

and in general — this world,

which is,

full of klipot and sitra achra",

and,

all the deeds of this world are hard and evil, and the wicked prevail in it... — this confuses the fulfillment of his mission,

because even though he sees some benefit from his work,

But what is he compared to the one who suspects him twofold and manifold around him?!

They answer him: Since the Nasi Doreinu sent you on this mission,

And he knew about the twofold and manifold harassment around — and despite this he said that one should go on the mission,

It is a clear proof that during the fulfillment of the mission you can succeed and overcome everything!

And the matter depends only on his will.

One only needs to will it.

And furthermore: One only needs to want,

Ratzoh Ani"

Even if this comes about,

forces him•)

⁹•,

because that is the innermost of his will

(or the coercion is only to bring down the,

his inclination overcame him"⁹•)

as was seen in practice,

So the shluchim who went with this approach and stood with all their might in fulfilling their mission

(and did not consider or think about the doubled and redoubled efforts around)

— were indeed successful,

and beyond all estimation,

and with abundant joy and a good heart.

And from this there is a lesson for all others from now on — that those who will go with this approach — will be successful,

and with abundant joy and a good heart,

then nothing in the world will hinder them.

Until the messenger will bring you the

(openly)

the sender himself to the place of the mission

(,

and I will come after you')

until the air of the Supreme in the way of — a dwelling for Him in the lower realms.

And if one only has questions — the Torah and Chassidus indeed demand that there be understanding and comprehension⁹⁸ — but this must not be a contradiction and even not a delay to actual action; there are two separate things: first and foremost is the mitzvah of the generation that one must go on shlichus,

They lie only in his private mission; then there is a second matter — that

35v

One must endeavor to help him understand, with comprehension and grasp, as much as possible.

And to summarize:

The mitzvah of the generation and the mitzvah of the day for every Jew of our generation is — to become a "shliach" to spread righteousness and justice,

and Judaism,

and especially the spreading of the wellsprings outward.

And since this is mitzvas hador,

there are no more excuses for this,

that he still needs to finish something,

and still needs to start something etc. and so on; mitzvas hador is — that he should become a "shliach" wholeheartedly!

And in order to know in what specifically his shlichus consists — he must ask our nasi hador; and in truth, he has already locked that door — because one can extract it from the many sichos and kuntreisim that have been printed.

One only needs to give a few cents and buy the

kuntres,

and learn what is written there — then one will know on his own what one must do.

Or if one cannot at all come to a conclusion,

or one has a hindrance,

then,

It is revealed and known before You that our desire is to do Your will,

And 'who hinders? The leaven in the dough'² — one has the explicit advice in the Mishnah:

Make for yourself a Rav"

(,

Make* from the expression in the commentary")

And tell him

All the details about this matter,

Shochet\",

And follow what he will command you to do.

This will forestall asking many questions — where to go,

and what one should do,

and what should one do if one has a yetzer hara etc./

And may it be His will that David the work of,

And He will send,

until the perfection in this — clarification and correction of the world,

until,

And he built him a house"

(

House of Chabad")

— each emissary in his place will accomplish a private redemption in his place,

until he will reveal this.

"I will come after you"

the revelation of the sender himself,

His Essence,

and all these private redemptions join together and bring the general redemption,

the revelation of His Essence in the entire world — a dwelling

(house)

To Him, may He be blessed, in the lower realms.

And then it will be,

And Jacob dwelt""

(As one always begins to read in the Mincha prayer of Shabbat Parshat Vayishlach)

fulfillment of Jacob's request "to dwell in tranquility""

Not only in the manner of settlement

(from the term 'delay')

also in the manner of,

tranquility"

36 and

Sefer HaSichos - 5747

and their gold with them",

Including — the spiritual silver and gold,

love and fear¹⁰⁰,

which are the source and root and include all positive commandments and all negative commandments¹⁰¹ — the completeness of the Torah and its commandments.

And especially through doing the service with joy and a good heart,

that joy breaks boundaries²"¹,

also the boundary of exile,

and it becomes "you have broken through upon yourself a breach*

(as in

It is written in parshas Vayeishev¹״¹.

And this is also — in parshas² Vayishlach⁴"¹: "And the man increased exceedingly exceedingly")

"The breaker went up before them"⁵"¹,

"These are the generations of Perez״״״י,

"The son of Perez will come"²"¹.

And also the breaking of the boundaries of time — then immediately and at once the redemption comes,

in a manner of "in the blink of an eye"""¹,

"In the blink of an eye" from now on! — "Eye to eye shall they see"¹.

Sefer HaSichos - 5747

37a