English translation — משיחת ש״פ משב, מבה״ח טבת, א׳ דחנובה ה׳תשמ״ז

A farbrengen in general unites Jews? As its name is called according to Jewish custom — "farbrengen*",

From the verse² "Can two walk together unless they have agreed?",

Then "two"

(or more thereof)

gather

(and assemble)

together in a manner of 'together'².

And as one sees simply — that a farbrengen consists of several Jews from different circles assembling together and becoming united⁴,

in order to come together and strengthen one another in general,

and in particular regarding their service in observing Torah and mitzvos, etc.

The farbrengen on Shabbos — as the halacha is⁵,

that “Vayakhel Moshe

Make for Me great congregations on Shabbos so that future generations will learn from them to gather congregations every Shabbos to enter synagogues and study halls to study Torah publicly, etc.”

And the unity among Jews on Shabbos is also achieved through matters of eating and drinking,⁶

and even among the simple ones

In Israel — as is the law,

that on Shabbos, "the awe of Shabbos is upon the ignoramuses and they do not transgress it"⁷ and therefore all

(even a Torah scholar,

who is unspeakably distant from an ignoramus•)

eat from his table and his meal,

with complete unity through eating and drinking, which becomes blood and flesh like the flesh of the one who eats and drinks⁸.

And especially in this year, since it is a year of Shemittah — which unites Jews and causes them to nullify the differences that arise when each one does his work and labor in his particular field and vineyard, etc."

In all this, only a stronger unity comes about at the farbrengen on Shabbat of the shemittah year — being also Shabbat Chanukah,

and the first day of Chanukah:

Chanukah is from the term chinuch",

named after

50v

Sefer HaSichos - 5747

the dedication of the altar² and the dedication of the Temple³ by the Chashmonaim during the days of Chanukah.

What the reason is for the reading of the Torah on Chanukah in the portion of the princes⁴ at the time of the dedication of the altar⁵ and the Tabernacle",

Because⁶ this is the topic of the day — the dedication of the altar by the Hasmoneans during the days of Chanukah.

"And these days are remembered and performed"²: Through the reading of the portion of the Nesiim during the days of Chanukah each year, one thereby draws down the concept of the dedication of the altar²,

and this gives the

power for Jews to rededicate their altar²² and spiritual Temple²³,

strengthen anew their connection with Torah and mitzvos²⁴.

And in this matter of the dedication of the Temple — the concept of unity is especially emphasized

(Farbrengen)

— as explained elsewhere

(regarding the Chanukas HaBayis)

then at the time of the Chanukas HaBayis

(the Beis HaMikdash,

and likewise and similar in the "Mikdash Me'at"²,

and in every Jewish home)

One makes a feast and joy for many, etc.

[As this was simply at the inauguration of the altar and the Tabernacle by the princes — then the twelve princes

(of the twelve tribes)

gathered together and came together with the request to bring the sacrifices, etc., to inaugurate the altar]

Therefore, several early authorities² hold that the days of Chanukah were established for feast and joy.²

(for many/ because² the-

Parshas Vayeishev,

Motzaei (after) the second day of Rosh Chodesh Tevet,

First of Chanukah

and5and

Opposite them was the dedication of the altar by the Hasmoneans.

And this also relates to the concept of publicizing the miracle — to the many.

The matter is emphasized more on the first day of Chanukah:

In the reading

(special)

from the first day of Chanukah"³

(,

And it was on the day Moses finished.

Nahshon ben Aminadav"'³)

One reads that when Moses completed the erection of the Tabernacle,

then,

And the princes of Israel brought... and they brought their offering before G‑d: six covered wagons and twelve oxen, etc.,

And the princes brought the dedication of the altar on the day it was anointed; and the princes brought their offering before the altar".

³² Then from today's reading

(from the term 'hamshacha'³³)

The unity of all the twelve princes is drawn³

(which include all of Bnei Yisrael,

All twelve tribes,

into which the entirety of Israel is divided)

And not just a uniting,

but a uniting in their service of G‑d,

that not looking at what each nasi had his unique service³⁵

(corresponding to his specific tribe)

³⁶ — all the princes came-

came together and brought all their offerings together³.

Moreover: if not for the command of the Holy One, blessed be He,

"one prince per day, one prince per day"³ it is logical to say that the actual offering of all the princes would have been in one day³,

and especially according to the heart:,

"and the princes brought their offering before the altar"⁴ all together,

and a mitzvah⁴ that comes into your hand, do not let it become stale²,

And there is apparently no reason that one should push them off³.

Moreover: even after the commandment,

one prince per day etc." — a)

comes the commandment itself as a result and detail of the offering of the princes all together before the altar,

and furthermore b)

it stands in the Midrash",

that,

the scripture credits them as if all sacrificed on the first day".

52 and

Sefer HaSichos - 5747

On the other hand:

The intention of the aforementioned unity of Israel — in a farbrengen in general,

and particularly on the day of Shabbat and the year of Shemittah,

and the first day of Chanukah — is,

then the power of unity,

What gives completeness and strength in all matters,

should then be drawn forth,

And from this should be worked out the personal image and personal service of each and every Jew in their unique mission to serve their Creator.

That is why there was the command of the Holy One, Blessed be He, at the inauguration of the altar.

One prince per day, one prince per day",

And therefore the Torah enumerates the offering of each prince individually

(even though they offered the same sacrifices)

— because the unity of all the princes together,

must then be drawn into the particular service of each Nasi HaShevet according to the order of service of his particular tribe,

as is known, each of the twelve tribes ascends on his path in his line of service⁴⁵,

each according to his measure⁴⁴

(and therefore each Nasi brought offerings with special intentions⁴⁷)

And so it is expressed in the days of Chanukah

(after the dedication of the altar by the Chashmona'im)

— that although Chanukah is connected with a feast and joy for many and publicizing the miracle,

each individual has an obligation by himself to kindle the lights,

at the entrance of his house etc.; and Chanukah consists of

eight individual days,

and each day has its specific service and reading,

and its number of lights⁴.

And similarly, as this is in the matter of education in general: although education must be built on foundations of truth and of the Torah of truth

(which truth is equal in every place and in every person)

The education must be, however, in a manner of.

Train⁴ the youth according to his way"⁵⁰,

And specifically through this is.

Even when he grows old he will not depart from it".

So the foundations of truth

(which are equal for everyone)

One must also clothe [it] in letters that are suitable for everyone.

Na'ar" al pi.

His way",

His private way that suits the nature of his soul, etc.

And we can say,

That the matter — like the general

(Unity)

must descend into the particular

(personal service of each and every individual)

— is one of the studies that we learn from today's Torah reading,

where we read in the very same reading not only about the unification of all the princes together

(and from their side, the offering of all of them on one day was prepared)

but also about the command of the Holy One, blessed be He, "one prince per day, one prince per day",

until also how this comes around

(from the command of the Holy One, blessed be He)

There is no actual deed,

And the one who offered on the first day his offering was Nachshon ben Aminadav of the tribe of Judah.

Shabbos Parshas Vayeishev,

from the 10th of Tevet,

first day of Chanukah

And it can be said further:

Since the entire detail

(the commandment of "one prince per day")

comes as a result and by the power of the general principle

(the offering of all the princes together)

And the manner in which the general intention is carried out is specifically through the offering of "one prince per day, one prince per day" — is

(in addition to what this gives power to unify all the princes

(Jews)

Also, just as each one stands in his own personal <i>tzurah</i>,

so]

the detail in itself includes

(the power of)

the entire whole.

As this is in the matter of <i>chinuch</i> (education) simply: in true education.

"According to his way" – one includes all the true foundations,

but one does so in letters and garments that are suited and tailored according to "his way" of the one being educated.

As per the well-known saying of my revered father-in-law, the Rebbe⁵,

So that the.

Kametz Alef — 'A' — when you teach a child

(

according to his way")

is that the.

Kametz Alef — 'A' — of.

Anochi Hashem Elokeichem",

which inherently includes the word "Anochi",

which inherently includes the first utterance,

which includes the Ten Commandments⁵³,

which includes the entire Torah⁵⁴,

even to what a distinguished student will innovate in the future⁵⁵!

While a mother rocks her child with a lullaby to these words.

Kametz Alef A"

(oder.

Torah is the best merchandise,

etc.)

— as is the custom of Jewish women — is even though this speaks about a little child,

Before the child knows to despise evil and choose good"³⁴,

a child that is not yet capable of any understanding and comprehension

(and the proof is that one needs to rock him)

Lies is the 'kometz alef a' the.

'kometz alef a' from.

"Anochi" which includes all the Torah.

And so it is understood,

That every particular matter in the Torah that one learns with someone.

"According to his way" — is connected with all the Torah,

And apparently, when it comes to a knowledge, it is a particular in the Torah,

Comes in several of his other knowledges in the Torah,

Until — the entire Torah.

And perhaps — one can say more than this: an infant in its mother's womb.

They teach him the entire Torah.

And when he comes into the world, an angel comes and strikes him on his mouth and makes him forget! the entire Torah"⁵.

And we must say that from this remains an impression after the birth of the child into the world — and why doesn't one ask the question: since the angel only "comes and strikes him on his mouth and makes him forget" — what is the benefit of teaching him the entire Torah?

They teach him the entire Torah"

One must not [do] a thing without any benefit,

And especially when he himself comes and it is that the explanation of this is only•⁵,

That from this

54 ו

Sefer HaSichos - 5747

"They teach him the entire Torah" leaves an impression

(or after this,

"draw him")

What gives the power

(and a hold in nature)

That a limited flesh and blood can generally approach to learn and understand Torah,

the will and wisdom of the Holy One, blessed be He,

and learn some part and matter in Torah⁵: and further — that in every particular matter that one learns,

beginning even from "kametz alef a",

lies "the entire Torah"

(that which was taught to him in his mother's womb)

And deeper:

The general

(unity)

must be brought down into the detail

(individual service)

"according to his way" of each one,

not only so that he can receive it, but on the contrary: do action with thought at first"•,

The intention "in thought at first"

(the beginning of thought,

until — what is even higher than thought,

as the wonderful explanation in Chassidus⁶¹)

is specifically in "end of action"

(which is even lower than ordinary action)

When it comes down to a specific picture

(of education according to "his way")

until the ultimate specific picture of actual deed

(which can be specifically through an education "according to his way",

not through a general education that is not measured according to his vessels)

: And on the other hand: specifically in the "end of deed" there is "thought first",

The beginning of thought,

The very first rule,

Until — as this is above and beyond,

Until in His very essence.

As is known, the intention in His very essence is — the Holy One, blessed be He, desired⁶¹ to have for Himself, may He be blessed,⁶⁵ a dwelling place in the lower realms,

Through actual deed and work,

"You yearn for the work of Your hands"⁶⁴,

"Our deeds and our work"⁶⁵

("His way")

And in this

("End of Action")

itself comes to an addition in "Chanukah": it is explained in the discourses⁶⁶ that the content of

(Chanukah from the term)

chinuch

(dedication of the altar,

Chinuch of the youth)

is,

to accustom oneself

(or a thing)

in a new matter⁶,

for which one needs an added strength,

for "all beginnings are difficult"•⁶,

therefore the order of chinuch is,

according to his way — "with many gifts that they give him,"

(but)

gifts according to his worth

(according to his way)

What will draw him so that he will want to learn?⁶,

"Like the parable of the child who is enticed to learn: they give him an extra gift to accustom him to begin studying, etc.,

Meaning that education is not solely through study, which is something ongoing for him, but rather they educate him through some addition, like some closeness or some gift."

Therefore, the Nesi'im

Shabbos Parshas Vayetzei,

Molad of Teves,

first day of Chanukah

Were offered 8 additional offerings

(more than usual afterward)

at the dedication of the altar.

So even though the education is,

according to its way

(in its measure)

— one must specifically come to see a new flow from a higher place

(like a regular and constant flow)

in order to give strength to all the new service⁷.

And therefore one must say,

that the advantage of,

"The final action is preceded by thought" is even more revealed in the action of education — because education has not only the advantage of action that is always present,

but it brings about a novelty in the action itself,

a new level in

"our actions and service".

It must receive additional strength and influence from

"preceding thought" in order to be able to accomplish this.

And this is the essence of Chanukah and the Chanukah lights:

When the ⁷¹ wicked Greek kingdom stood against Your people Israel to make them forget Your Torah and to make them violate the statutes of Your will"

(and they broke through the sanctity of the altar)

— is specifically from the side of concealment and hiding

(which is even lower than an infant who must first be educated)

Jews had to come to a,

Chanukah"

(education)

new,

a new strengthening and drawing down in,

A mitzvah is a lamp and Torah is light⁷²

(The rededication of the altar anew)

which was brought about through their self-sacrifice for the sanctification of God's name,

And through the power of self-sacrifice they had the ability to draw forth the light of the Torah anew

(,

from the aspect of Atzmus Ohr Ein Sof)

And this drawing down is the aspect of Chanukah,

aspect of a great gift"⁷³.

And therefore they established the miracle with candles⁷⁴ — which indicates the strengthening and new increase in,

candle of mitzvah and Torah light",

And especially when one lights it in a manner of increasing and going and adding light⁷.

From this we learn a lesson for each man and woman — from the farbrengen on Shabbos Chanukah

(And on the first day of Chanukah)

During the days of Chanukah, each year, every Jew must come to a new strengthening and overcoming

(chinuch)

or,

"Ner mitzvah v'Torah or"

(the dedication of his private choice)

Behold, there is no self-education,

and behold, there is no education of others

(uniting oneself with other Jews,

also with one who stands lower,

outside of him)

through kindling,

the candle of mitzvah and the light of Torah."

at the entrance of his house from the outside⁷,

so that this influences and educates the atmosphere of a second Jew who conducts himself

(for now)

outside⁷⁷.

56 and

Sefer HaSichos - 5747

that one takes the power for this

(From the reading and returning of the Sefer HaNesi'im,

as above, sec. 62 —)

First and foremost, through the idea of standing in unity with other Jews

(as is the order on every Chanukah

(Chanukas HaBayis, etc.)

as above)

; but from this very thing, it must be drawn into an illustration serial,

"according to his way",

in accordance with his vessels in his private service — both in his own self-improvement and in the education of others,

until in actual deed,

and until "the secret of action".

And doing all this — in a manner of increasing and going, and light from day to day.

In all this, there was added

(in the course of generations)

A primary addition and emphasis — from the aspect of the day of 19 Kislev,

the festival of the redemption of the Alter Rebbe — which always falls within the seven days before Chanukah.

[And particularly according to what is known,

that the completion

(continuation)

of the redemption of the Alter Rebbe was during the days of Chanukah — on "the third day of Chanukah" the Alter Rebbe arrived from Petersburg in Vitebsk,

"and he remained there all the days of Chanukah"⁸]

And their connection is further emphasized in the fixedness of this year — when 19 Kislev falls on Sunday,

that the conclusion of this week

(on the seventh day)

is the first day of Chanukah,

as is known" that "the end is wedged in the beginning and the beginning in the end"⁸¹.

The explanation of the novelty that 19 Kislev introduces into Chanukah.

And as an introduction:

The Rebbe, my father-in-law, calls Yud Tes Kislev by the name,

"the holiday of holidays"⁸².

That is,

as in: There are,

"holidays",

the three pilgrimage festivals,

Chanukah and Purim, etc.,

and not considering their great virtues,

And since they are from the Torah — Yud Tes Kislev is the "Chag HaChagim,"

the,

the holiday of all "Chagim."

The question arises: what is the explanation of this?

And one could say

(one of)

the explanation

(s)

In this⁸³: The content of the holiday of Yud-Tes Kislev

(the holiday of the redemption of the Alter Rebbe)

is — that

(in which were created all the heavens and the earth and all their hosts

(see Parsha Bereshit 1,

Until in his manner of,

And were completed –

(Genesis 2,

from the word delight

(OhHaTorah al ha'posuk — Volume 1, 48,

b and onward.

in his manner of Gimmel, 508,

Aleph and onward.

and Shin)

And conversely — there is an advantage to the first day even over the Shabbat day

(but it is a weekday)

because it is "yom echad

(Bereishit 1,

Because the Holy One, blessed be He, was alone in His world, and Rashi explains on the verse:

Bereishis 3,

and there was goodness throughout the entire world

(and only on the second day was strife created — Bereishis 14,

Zohar I, 17,

a and onward.

18,

Moreover: The creation of time was the first moment of the first day of Maaseh Bereishis! According to the teaching of the Maggid that time itself was created — cited in Midor Shaar HaKish 75,

section 4 and onward.

And see Likkutei Sichos, vol. ?, p. 176 and onward.

And repeat.

Chayetz, p. 159.

And repeat,

And includes

(And in a manner that is entirely good)

All the times,

Also the time of the day of Shabbat.

And this advantage of the first day relative to Shabbat — is openly seen in this week,

That its first day is the 1st of Kislev and its conclusion — Chanukah.

Parshas Vayeishev,

from the beginning of Teves,

1st day of Chanukah

57 and

Then began the main concept of "Your wellsprings spread outward",

the study of the inner dimension of Torah in a manner of comprehension and grasp in human intellect",

In the manner of "they will be sustained by G‑d* from Him."

And what the inner content of the inner dimension of Torah is — the soul of Torah,

the soul of the body of Torah.

e,

So just as a soul

(after it becomes clothed and unified with the body)

is

(It is separated from the body, G‑d forbid,

but rather is)

the innerness of the body and all the limbs of the body,

so too is the soul of the Torah not separated, G‑d forbid, from the body of the Torah,

but rather the innerness of all matters in the body of the Torah,

This reveals the inner content and soul of all the laws in the revealed aspect of the Torah,

including regarding the three festivals and regarding Chanukah and Purim etc.

(And furthermore — from the innerness and soul,

becomes with the- after descended into the laws in their simple sense)

According to this, it turns out,

that the "Festival of Festivals" of 19 Kislev is not a separate matter from the other festivals,

but on the contrary: it gives the ability to understand with understanding and comprehension the inner content and soul of all these festivals

(the Three Pilgrimage Festivals and Chanukah and Purim etc.)

and through this have the true taste in celebrating all these festivals,

And that this involves and from this all the laws are derived

(and you shall rejoice)

the holiday

in the revealed part of the Torah.

Certainly one must fulfill the commandments of the festival in their simple sense

(“There is no joy except with meat and there is no joy except with wine” etc.)

But the teachings of Chassidus instill an inner dimension and vitality and understanding in the fulfillment of the festival commandments.

Therefore, Yud Tes Kislev is called.

"Chag HaChagim" — the.

a holiday which reveals and enlivens the inner content and soul of all "holidays".

And in addition to this that Yud Tes Kislev is,

"Chag HaChagim" which reveals the inner content also of Chanukah — it must be said,

that the proximity of Yud Tes Kislev and Chanukah in the order of times in the physical sense

(that Yud Tes Kislev is within the seven days before Chanukah)

is derived from their spiritual and inner connection in the content of the matters; and this itself

(the inner connection between them)

becomes revealed the generation of Yud-Tes Kislev,

as above.

Yud.

And the explanation:

In general: just as Chanukah was a victory and redemption from the Greeks who wanted "to make them forget Your Torah and to cause them to transgress the statutes of Your will",

which brought a chinuch

(a new overcoming)

No,

"A mitzvah is a lamp and the Torah is light" — so too is 19 Kislev a redemption from concealment and hiding.

"Let your springs spread outward."

Study of the inner dimensions of the Torah,

which brought a

Sefer HaSichos - 5747

Chinuch

(A new strengthening)

Or "May your wellsprings spread forth"".

And more specifically — the three matters of "spread forth",

"your wellsprings" and "outward":

"Your wellsprings": the wellsprings of the inner dimension of the Torah

(secrets of secrets of the Torah)

in the aspect of "oil" of the Torah”

(oil from the Chanukah candles which they established on the miracle of the oil)

— like Torah of heaven in its root,

above all the matters

(like a spring that is the source of all the river waters etc.)

"Outside": the "springs" must be brought until "outside" — like the lighting of Chanukah candles

(oil)

is "at the entrance of his house on the outside".

Not only learn for yourself,

Rather, unify and unite the "springs" with a Jew who is in "outside".

"Yafutzu": this itself

(bringing the "springs" into "outside")

Is also a way of "yafutzu" — like the kindling of Chanukah lights in the manner of "adds and goes and light": if one stands in his place

(not in the manner of "adds and goes")

קען דאס האבן אלע מעלות אבער דאס איז ניט "יפוצו",

וואט מיינם — פארשפרייטן.

ויש להוסיף,

אז אויד דער עצם ענין פון "שמן"

(פנימיות התורה)

באווייזט אויף די המשכה למטה מטה,

ביז אין

״חוצה• — כידוע אז שמן מפעפע בכל דבר⁴,

Even when it touches only a very small edge,

It spreads throughout the entire garment⁵.

This is the meaning of "May your springs spread outward": That one should be a Chasid in addition to during the time of Torah study and the service of prayer and the mitzvahs in general,

But also in "outward,"

In daily life,

And this should permeate all parts of the body,

In addition to the brain and heart,

Even until the foot

until even the

(conduct with the)

fingernails

(even the toenails)

as is known the saying of the Baal HaGeula regarding "sharpen a chassid",

that the conduct of the Chassid expresses itself also in his conduct with his trimmed fingernails,

that nails in general are a secondary matter,

until a completely external thing",

all the more so after they are shaved.

Shabbos Parshas Vayeishev,

Mevarchim HaChodesh Teves,

1 Dozhanova

59 and

until then one disseminates the wellsprings of Chassidus out,

literally 'outside',

It is long among other Jews who find themselves at present in the public domain.

(Turi d'Proda/ on the matter of Chanukah candles which are shining.

at the entrance of his house from outside.

Concerning what was discussed above,

that from the general rule

(as the wellsprings of Torah stand in their roots)

it must come down in that matter,

Outside"

Education,

according to his way".

And on the contrary:,

The end of the deed is in the first thought"

Specifically through this that the,

Wellsprings" from the inner dimension of the Torah become clothed in understanding and comprehension

(

Chutzah\" within man/ until nothing.

Chutzah\" literally in the manner of.

Yafutzu\",

becomes,

drawn the essence of the inwardness of the Torah\",

because the,

descent and lowliness\" in,

end of action\" becomes drawn from a higher power more

(,

first thought"

until higher than the source of the wellsprings themselves.

all the more so the redemption

(on 19 Kislev)

from,

your wellsprings will spread outward"

(what came after the descent and concealment and hiding)

— it takes itself from an even higher place.

Regarding what was discussed above, that the humble chinuch

(Chanukah)

takes itself from a more elevated place.

The instruction thereof in actual deed —.

"The end of action is in thought first."

Coming from Yud Tes Kislev and standing on the first day of Chanukah — there must come a new education and strengthening in,

"Your springs shall spread forth outward",

In addition to learning for oneself,

also being unified with other Jews,

through the aspects of education and dissemination of the wellsprings of Chassidus.

And in other letters that are suitable for our generation,

(as discussed several times recently"¹)

In each and every one of our generation there is the command of the Nasi of our generation, the Rebbe, to become emissaries and to go out into,

outside"

(Even though it is,

outside",

And on the contrary — since it is,

outside")

In order to,

light candles²

"The soul of man is a lamp of G‑d"¹"¹ of every Jew,

through.

"A candle of mitzvah and Torah light".

and doing it in actual deed,

•"The end of the deed": in addition to speaking and storming about it,

and arousing the judgment that others should do — that is possible.

"deed"

But no,

End of deed"

Consequently, not even.

Thought first";

"End of deed" means — that one goes out oneself and speaks with a Jew that he should learn the wellsprings of Chassidus,

or fulfill another mitzvah

(from,

A mitzvah is a lamp and Torah is light")

What he thought had not yet been done! — and specifically then he did it.

first thought"

the beginning of the thought and intention of the Nasi of our generation,

until — from His very essence (blessed be He).

And it is in the manner of education,

according to his way"

(.

End of the deed" utmost)

One learns with the other the wellsprings of Chassidus,

Which are in it including the entire Torah,

But one clothes it in letters which do not serve,

Abundance of good that cannot receive"*"'

But rather which serve

60 and

Sefer HaSichos - 5747

Measured according to his vessels so that he could receive them

(and especially not to be frightened by it)

In a manner from the light to the heavy,

As known from the ways of education.

And specifically in this "end of action" lies "thought first"!

One could still think: It is better that he should sit and learn Torah by himself,

Toras HaChassidus,

or making a Chassidic farbrengen and speaking deep matters in haskalah — before he goes out into "chutza" and speak

(and sometimes even in English.

with another Jew about the "Alef Beis" of Judaism and of Chassidus,

speak about saying "Modeh Ani" in the morning,

Regarding knowing that there is a Superior and He is a Superior over the fire,

and so forth — seemingly very simple things,

which apparently have absolutely no relation to deep intellect,

and high levels in the service of G‑d⁵"!

They tell him: the intention "in first thought" is specifically at "the end of deed"; the intention in the creation of the world is not in the upper worlds,

but specifically in the creation of this lower world, below which there is no lower¹⁰⁴,

and making there a dwelling place for Him, blessed be He, in the lower realms; and the descent of the soul into a body is not for the purpose of rectifying the soul,

but rather to rectify the body and the animal soul and its portion in the world"⁹.

And in order to carry out the intention, sometimes it is more important to awaken another Jew in the "alef-beis" of

Judaism,

Rather than oneself rising to the ultimate perfection, etc.

Like the well-known story that the Baal Shem Tov told to Reb Mordechai¹⁰: A soul comes down here below and lives for seventy eighty years to do a Jew a favor one time!

A wonderful statement: We are not dealing with judges

(and certainly not with the wicked)

— we are speaking about a Jew who learns Torah and fulfills mitzvos every single day during his seventy eighty years,

including the mitzvah of Kriyas Shema,

Acceptance of the yoke of the kingdom of heaven*¹⁰,

The foundation of all mitzvos,

Also the mitzvah of doing a favor for a Jew.

And to such an extent that according to the Shulchan Aruch, the mitzvah of Kriyas Shema comes first, and afterwards he goes to do a favor for a Jew

(the mitzvah of tzedakah and bikur cholim [visiting the sick])

¹¹⁰; and despite this, the Baal Shem Tov says,

That the descent of the soul into the body can be not for the sake of fulfilling all these mitzvos,

including the mitzvah of Krias Shema,

Only in order to do a favor for a Jew, one single time!!

And to such an extent,

That even if he lives not only "the days of our years, in them seventy years",

But "if with might, eighty years"^, — then that is all for doing a favor for a Jew once.

Certainly he needs and must fulfill the mitzvah of Kriyas Shema and all the other mitzvos every day etc.,

And he receives reward for this,

310 worlds etc.; but the purpose

Sichas Parshas Vayeishev,

Mevaser Chassidus Teves,

1st of Chanukah

and 6 and

The descent of his soul into the body is not revealed in this

(This would have been done also without him and in completeness)

only for the sake of a good deed for a Jew,

and that very time — that is specifically his mission.

Even if one still has all the questions and does not understand it completely — all of Judaism is built upon the precedence of 'we will do' over 'we will hear'²,

First 'we will do',

Then 'we will hear and understand.'

So we have the rule that 'I do not ask [anything] except according to their strength'³,

One certainly has the strength for this.

And especially regarding 'May your springs spread outward' — as the Rebbe, my father-in-law, the Rebbe, related several times⁴ that because of the self-sacrifice of the old Rebbe, it was decreed in the Heavenly Court that 'In every matter of Torah, fear of Heaven, and good character traits, the hand of all his connections and those who follow in his footsteps shall be on top.'

It is understood and simple,

So this means 'redeemed in peace,'

Not in a manner of war, G-d forbid, but specifically in ways of pleasantness and ways of peace,

As he himself emphasized regarding his redemption¹⁵,

That this is a redemption connected with 'redeemed in peace'•".

All the more so in our generation — when the opponents and life-threatening dangers that

once existed,

but we can fulfill what the Rebbes want and disseminate the wellsprings outward without any opposition,

in ways of pleasantness and ways of peace,

As discussed multiple times.

And even if it seems to him that the one who stands opposite him is an opponent — it could be that he is not looking in the right direction,

that one is not in his world: or — if he will with that one speak in an appropriate manner,

he will reveal in him himself the 'wellsprings',

his portion in

(wellsprings of the)

Torah — and that one will become his faithful friend all the days because he helped him reveal his 'desirable land'⁷ — as we have seen tangibly in many places.

In the above-mentioned service, there is a special emphasis for Jewish women and girls.".

And as an introduction:

It is known the two opinions in the explanation of the Gemara⁸ that "women are obligated in the Chanukah light because they were also part of that miracle."

[And similarly, regarding that which it says "they were also part of that miracle" regarding the miracle of the Exodus from Egypt² and the miracle of Purim²]

: One opinion²² — that "through a woman was made

(the essence²³)

the miracle'²⁴,

and a second

Sefer HaSichos - 5747

Opinion²⁵ — that "even they appear not to be primary

(that they are secondary)

',

for that they were in danger with all Jews and were saved together _מי_ט them“²⁶.

And one could say that one said one thing and the other said another and they do not dispute

(because one cannot say here that there is a dispute in reality)

The name Chanukah

(And similarly the name Yetzias Mitzrayim and the name Purim)

did not happen in one moment, one event, and one name,

but this took time and consisted of several events, miracles and details.

And based on this, one can say: In one part

(and time)

and miracle is the

(main)

"Was by a woman²⁷,"

"And in a second part"

"(and time)"

"And the miracle — the women were together with the men.²:"

"On Chanukah: or after the miracle that was performed by a woman,"

"One had to"

"Righteous women, through whom the generation was redeemed"

"(Sotah 11a,"

Shemot Rabbah 1:1,

And see Bamidbar Rabbah 3:3,

— Rashbam there.

Coming to great miracles including in the victory of the war,

And all the more so the miracle of the jug of oil,

That in the other miracles, the women were also together with the men.

At the Exodus from Egypt: or after this, that the women had children etc.

(That in the merit of this they were redeemed)

There were many miracles,

Over many years,

Until they left Egypt.

And in these miracles, the women were together with the men.

On Purim: Also after the efforts of Esther, there were several miracles in the salvation of the children of Israel,

What in them the women

(and Esther)

were together with the men.

From this we have the lesson regarding the aforementioned service of Chanukah from the word chinuch.

And especially that the generation of birth and the generation of Bais².

The virtue of the women and daughters of Israel

(In the generation of Egypt and in the generation of Purim and)

In the generation of Chanukah it carries over also to the generations after this³⁰.

And in particular according to the known that most souls of our generation are old souls,

the generation born from the generations before this

(and especially in our generation which is the reincarnation of the generation of the Exodus from Egypt³)

One sees in practice that in this matter of education, the women and daughters of Israel have a major part,

and in particular the education of very young children-

Shabbos Vayeishev,

Mevarchim Chodesh Teves,

First day of Chanukah

the,

which depends

(almost)

entirely on women and girls — D.

So this is regarding,

Through the woman, the home is made.

Then when the children grow up,

then the education depends on the man and woman together; the woman is then in the aspect of,

ach hen,

together with the men.

But holiness does not move from its place⁵¹,

Even after the children grow up, the advantage of a woman over the man remains.

(

By the woman the husband is made)

— as is known that the woman is,

mainstay of the home"⁵⁵,

And in particular — in her depends the cleanliness and perfection of the home spiritually,

(And from this is derived that in her

(mainly)

depends the cleanliness of the home physically)

And similarly, it is with air regarding education in the broad sense — the dissemination of Judaism and the spreading of the wellsprings outward

(The content of Yud Tes Kislev and Chanukah,

as mentioned above at length)

As we see,

that in several matters, a woman can more

(than a man)

To be successful in influencing others in matters of Judaism and spreading the wellsprings outward.

[And of course — all this in a manner of modesty,

mehadrin from mehadrin}.

And may it be His will that through the addition in,

our deeds and our service" in general — and in this is dependent the redemption

[Even if one thinks that one is humble and lowly,

one thinks

Not of itself,

or he is in a manner,

"Walk humbly with your G-d."⁵⁴ — says the Alter Rebbe that in his deed and service,

"our deeds and our service"

depends the redemption]

all the more so is,

"Your wellsprings shall spread forth"

and one brings the King Moshiach —

the true and complete Redemption through Moshiach Tzidkeinu,

and all of Israel,

"our youngsters and our elders, etc., our sons and our daughters"⁵⁵,

"a great congregation"⁵

(singular form)

they will return here*⁵,

to our holy land,

and in Jerusalem, the holy city,

on the holy mountain,

in the Third Beis HaMikdash,

and their silver and gold with them⁵⁷,

including their spiritual "silver and gold"•⁵ —,

our deeds and our service",

And one will light the menorah of seven branches in the Third Beis HaMikdash,

And in addition to this — the air of Chanukah candles in the menorah of eight branches, the air has the completeness of ten

(the tenth song⁵ etc.)

in all matters,

speedily in our actual days,

is 'air' in the language of Targum⁴⁰ — speedily in our actual days.

64 and

Sefer HaSichos - 5747