English translation — משיחות ש״פ וישב, כ״א כסא היתשמ״ח

A.

In addition to the general matters of the holy Shabbos,

Parshas Vayeishev — there are in this holy Shabbos two special general matters:

(A)

The Shabbos following the holiday of redemption, 19 Kislev,

in which all matters of 19 Kislev are elevated,

in a manner that,

And they will be fruitful¹,

until the ultimate elevation and perfection of the aspect of pleasure?

(2)

The Shabbos preceding the days of Chanukah,

“that from it are blessed all the days,”

including and especially the first day of Chanukah,

which includes all the days of Chanukah*.

And with greater emphasis in the determination of this year:

19 Kislev falls this year on Thursday,

,

before Shabbat* 10,

so then,

its connection to the Shabbat day is more emphasized.

And in addition to this,

since the redemption of 19 Kislev was after midday

(at the time of the Minchah prayer)

,

and it continued into the night of the 20th of Kislev

(after three hours until he reached the dwelling of the Chassidim)

* — thus,

the redemption also pertains to the sixth day,

not only,

erev Shabbos,

but,

Erev Shabbat literally.

[And for this reason, our Nesi'im would arrange the farbrengen of Yud-Tes Kislev — illumination

1)

Genesis 50:1.

.

And see to take river Ma, 1.

.

And in Bava-Metzia.

2)

See Ohiyot to move al peh.

And more.

3)

And chib pag,

b.

pach,

a.

4)

Not only according to the opinion that on Sunday one lights eight,

corresponding to the days that are entering, but even according to the opinion that one lights one,

corresponding to the days that go out

(Shabbos comes,

B — since the main point is that they found here oil sealed with the seal of the Kohen Gadol

(from which they lit for eight days)

that is on Sunday

(See Meiri there.

Sha'arei Orah, entry beginning 'Bechiyah biKislev', page 42)

.

!)

Pesachim 106,

section 1.

6)

See the lesson that it is in the basis,

A.

37,

B.

Chid 5750,

B.

to the 20th of Kislev².

And in such a set pattern — also the maamarim and sichos of Shabbos

(and even on Motzaei Shabbos)

there were also

(and mainly?)

regarding matters of Yud-Tes Kislev.

And since it was practiced thus in public and as a directive — this is an instruction for the public.]

.

And in this manner, the connection of the Shabbos day to the days of Chanukah is also emphasized — because,

from the day of praise

(that includes its continuation until the third day,

,

after Shabbos'⁵)

,

We immediately enter the first day of Chanukah,

which falls this year on the fourth day,

immediately after the conclusion of "after Shabbos".

7)

See, the lesson there is omitted,

And onward.

Likkutei Sichos, Chakiya, p. 347, n. 2, and in Sichos HaGeulah there.

Farbrengen 5746, vol. 11, p. 565 and onward.

8)

Some of the conducts that were not revealed to everyone

(and all the more so, the conducts that were not revealed even to the elite individuals)

,

since they are not instruction for all.

An example of the matter — B.

The deeds of the Patriarchs,

that all the details of the events of Yaakov that

are his explanation.

.

In the long way"

(Rashi at the beginning of our parshah)

is but a small fraction of all the multitude of actions and conducts outside during the two lives of Yaakov,

157 years

[And etc. Abraham lived 175 years,

And Isaac lived 180 years, for,

Only the matters of.

The deeds of the fathers are a sign

(and a lesson)

"to the children" were revealed in the Torah.

And it can be said that until this, our Rebbes, our leaders,

(

The deeds of the fathers are a sign for the children)

— to reveal only the matters that are instruction for the many.

9)

And moreover — according to the Meir*

(ibid., note 4)

sh.

this reinforcement

(,

"The kingdom of the Hasmonean house grew strong and they defeated them")

of the 25th of Kislev, in the year 3622.

[Contrary to the opinion of

56 and

Sefer HaSichos - 5748

And they went,

"One must dwell on the common point of the 19th of Kislev and the days of Chanukah"¹,

And also,

according to the known¹ that,

the festivals of the entire year.

.

(Also)

the festivals¹ of Rabbinic origin.

.

There is a connection to those Torah portions that fall in them,

For everything is from the hand of G‑d, He has granted wisdom — one must explain the connection and relevance to Parshas Vayeishev,

as follows.

B.

Of the common points of Yud-Tes Kislev and Chanukah — the spreading of the wellsprings of the innermost dimensions of the Torah outward:

Yud-Tes Kislev — as explained by the *Admur*

(the Rebbe Rashab)

in his famous talk¹ that the main aspect of "Your wellsprings will spread outward" began after the redemption of Yud-Tes Kislev.

Charmanim••

(Beginning of Chanukah Hallel)

.

When Israel overcame their enemies and served them on the 25th of the month of Kislev was]

— This is within the 3 days of.

After Shabbat*.

10)

To note that the beginning of the days of Chanukah are in the month that moved days sufficiently fell.

Digging from this,

The completeness of the locked? di-t naslo — we will restore our elder Ranino? Lochnersbesk?

(Returned to his Nuriyo? — bad order? we will? the enjoyment? to this time? limit? 65?)

— was in the valley of Chanunah?

(Likutey? section 18? 12,

page?)

,

And in the film of the redemption from his second employment? — which was in the third candle

(.

Today is day• Raz Naslo)

and Thursday

(Sefer HaSichos 5748 p. 84)

D'chanunah

(outside the land,

that in both of them were matters of redemption,

also their souls)

.

11)

Shelah, part Toshav* beginning of our lineage

(Ragez,

p.)

.

12)

Bolel Yom Tov canceled - sh.

Will be fixed for the appointed time■

(To sanctify 18 days,

B)

,

until L.

Festival of Festivals•

(The holy gaon, our master, teacher and rabbi, volume 7, see Litz

13)

••T Nislo Charsach

(for the year of eighty years)

— Sefer HaSichos Toras Shalom p. 112 and onward.

And Chanukah — whose essence is also the oil•' which alludes to the secrets! of secrets that are in the Torah¹',

And,

Oil• this illuminates,

on the entrance of his house from the outside*•',

that this is the content of the matter of the spreading of the wellsprings outward.

And the point of the matter — that the Ma'ayaneiz

(oil)

they themselves come in a manner of dissemination and also in the outside place,

that in the outside place

(including outside that has no opposition from it)

there are the springs themselves

(not only the spreading of the waters of the spring,

but the spring itself)

as they are.

And according to the well-known (saying) that the dissemination of the wellsprings outward brings about in actuality the true and complete redemption through our righteous Moshiach,

the connection and relevance to Parshat Vayeishev is understood - because,

the explanation of,

Vayeishev• is,

to settle in tranquility••' ,

and behold,

true and complete tranquility is in the future redemption,

when will be the truth and completeness of the matter of 'redeem in peace my soul'

,

And I will return in peace to my father's house•׳²,

,

And Jacob settled in the land of his father's sojournings• — for in the future they will say to Isaac specifically,

for you are our father•".

3.

And the explanation of the matter:

In the spreading of the wellsprings outward — there are two extremes

opposed,

apparently)

": On the one hand,

14)

See Shabbos comes,

b. and in Parshas*.

15)

See at length Imrei Binah, Shaar HaKriyas Shema, chapter 54 and onward.

16)

Shabbos Shem.

17)

See Likkutei Sichos, Chelek 15, p. 282.

And more.

18)

Igeres HaBaal Shem Tov — printed in Keser Shem Tov at its beginning.

And in many places.

19)

Rashi at the beginning of our parshah.

— And in our parshah regarding the generations of Peretz,

and in the manner of "you shall break forth"

(38,

80)

.

And see below, Shvach HaGadol to note 69.

20)

Psalms 55,

19.

And see the discourse "Pidah B'Shalom" by the Admor HaZaken, chapter 11

(Shaar HaTeshuva 55,

4)

.

21)

And he went out, strength,

21.

22)

Yeshayahu 63,

16.

Shabbos 89,

2.

23)

In the following — see also Likkutei Sichos, vol. 10, Kislev of this year, p. 42.

And see notes.

According to the simple meaning, "and he turned,"

21, throne

57 and

— the necessity and revelation and the turning of the obligations in the latter generations specifically is from the descent and intensification of the darkness of exile, etc.,

And on the other hand — a spark from the lowest [place] was renewed the revelation of the innermost of the Torah,

until the manner of "blessed be His name",

In understanding and comprehension of Chabad in the soul,

preparation

(nourishment and example)

for the revelation of the inner dimension of the Torah that is to come in the future.

And the explanation in it — not only that in order to illuminate the lowest place, behold, light flows most,

but beyond this,

that the perfection of the light is when it shines in the lowest place,

and this is what transforms the darkness,

through which the limitation in the light is nullified,

that in every place and every situation it shines with full force and revelation without changes,

and in a fixed and settled manner

(without any possibility of a situation of darkness)

\

And this is also the content of the verse,

And Jacob settled*:

It was explained above that “Jacob* refers

(Also)

z'l HaTorah,

which, by means of its descent downward

(.

And he came, Yizkab, a stranger to Charan.)

A degradation that there is no scattering, like,

as above at length.

And continuing from this comes also the zanim of.

And Jacob settled • — so that the revelation of the Torah

(.

Jacob•)

below will be in a manner of settlement and permanence

(,

and he settled*)

,

like a person dwelling in his residence,

This is the descent for generations

(The continuation of 'Vayeshev'• —.

Their settlements and transformations that came to a settlement,

Cause

34)

Ketz Viyo Besuso.

And see in Kuntres Chabad 136, daf 35.

And his descendants.

25> And similarly with regard to the novum — that specifically in the high candle that they light on the roof of his house from outside.

And.

From sunset.

(unlike the candles of the Temple,

that they light before daytime/ there is the activity of 'and it shall be yegi hashevi'.

(see Torah Ohr Miketz 40,

2 and onward.)

And in chapter 63 and in the manner of my building,

•These candles are not in baskets to their sound*

(Rambin only when he raises it)

.

26)

In Sh*F will bring — to the poor of 122; 131 and onwards.

First Yosach son of Shavez zashra year and sojourned,

ז*י this were rolled and descended to Mavrim♦")

,

That is,

that the revelation of the Torah,

including and especially the inner dimension of the Torah,

is drawn down and illuminates

(also)

in the lowly beings,

the lowest that is beneath which there is no lower,

wherein is expressed the power and unlimitedness of the light of the Torah,

including also that it shines in a manner of settlement and stability,

a dwelling place for Him, may He be blessed¹⁰.

And this also pertains to the matter of sitting in tranquility,

,

He redeemed my soul in peace*,

with complete peace — the true and complete redemption after which there is no exile.

D.

And we must add in explaining the connection and relevance to the work of spreading the wellsprings outward, which is an obligation in our generation:

The beginning of,

Vayeishev Yaakov* is —,

These are the generations of Yaakov Yosef*"

That is,

that through Yosef the matter of 'Vayeishev Yaakov*' is actualized in its truth and completeness.

And its meaning in the service of the inversion of the springs of obligation — that the completeness of the matter of 'Yafovu ma'ayanotecha chova*'

(that began on 2* Kislev

27)

To note the Sefer Ha'Ma'amarim of our parshah

(257,

a)

that the grant of D.

Vayishk Yaakov* — regarding the revelation and continuation of the Torah to Massah —.

This is the concept of a dwelling place in the lower realms specifically,

in the body, a dwelling place literally*.

And in the continuation, the concept is connected with the concept of Yosef,

• Yosef, who adds and increases delight and vows before Him, blessed be He, to be despised for His dwelling and to make for Him a dwelling in the lower realms*

(Tikkunei Zohar, Mikeitz 31,

section 72 — brought in the discourse of our parshah, section,

a)

28)

In a more elevated manner, also regarding the cycle before the exile and the uncovering of the flow — that,

even though there is no opposition in actuality,

still, they will wait for there to be an opposition that opposes the flow,

ShSB (after clarification and reversal of the opponent),

that the possibility for opposition was also negated.

40)

Mechilta Beshalach 66,

1.

Brought in Tosafos s.v. “Vedag Venomar” — Pesachim 167,

20.

30)

Our parshah, lo,

B.

58 and

Sefer HaSichos - 5748

by our Rebbe, the elder¹)

written by "Yosef"*³¹,

K*K M.V.CH. Adfeirer, Nasi Doreinu,

by his hand.

Hored

(Revelation and dissemination of the wellsprings)

to Egypt•¹¹,

Also in the languages of the nations of the world,

,

explain the Torah"¹,

.

In seventy¹ languages*".

5.

And more specifically:

Our Rebbe the Elder writes in Igeret HaKodesh, that

The Baal Shem Tov, may his memory be for blessing, would say words of Torah in the vernacular and not in the Holy Language,

And similarly was the custom of the Maggid,

our Rebbe the Elder,

and all of our Rebbes and Nesi'im,

until the holy feet of my father-in-law, the Rebbe, our leader of our generation,

that they should say words of Torah in Yiddish specifically,

and not in the Holy Tongue¹.

31)

To take note of the connection and relationship between Yaakov Avinu and our Rebbe, the Alter Rebbe — as emphasized in the holiday of Sukkos,

that the

ushpizin of the third day of Sukkos are Yaakov Avinu and our Rebbe, the Alter Rebbe.

that they have a common denominator and shared point

(see at length in Sefer HaArachim Chabad, entry ushpizin of Sukkos

(pp. 349-350)

and the year 50.

Ma'ayanei HaYeshuah

(Kehot, 5768)

p. 101 onward)

.

32)

To note,

The essence of Yosef is —,

Yosef said to me, "Another son"

(Vayeitzei,

24)

,

to make them,

another".

in him"

Ohr HaTorah of the Tzemach Tzedek on the Seder.

And more)

,

Making baalei teshuvah,

And it is known that

(also)

the essence of our Rebbe the Elder is making baalei teshuvah

(see Sefer HaSichos Toras Shalom p. 86.

And at length — Likkutei Torah, Part 4, Shnas,

section 1 and onward/

33)

The verse — our parshah, to the end,

a.

34)

Devarim 1,

5.

35)

Rashi on the verse.

36)

See above there

(p. 132)

Note 17 and in the glosses — the connection of Yerushalmi to seventy languages.

37)

In total.

(First,

a)

.

38> Besides verses and the sayings of our Sages, may their memory be a blessing, that were said,

obviously,

in the language of the Scripture and our Sages

(and afterwards the explanation of most of them and the explanation in Yiddish)

.

And among the reasons for this, one could perhaps say — that through this the clarification is done via the foreign language

(Also — the clarification of the foreign language¹)

,

And further

(And perhaps the main reason)

: Since Yiddish is the spoken language among the majority of Ashkenazi Jews in recent generations,

it is understood,

that hearing words of Torah in the spoken language is well absorbed in understanding and comprehension, even into the intellect of the animal soul,

More than hearing words of Torah in the Holy Tongue,

when one needs to translate

(for himself)

into the language he speaks,

and therefore,

our Nesi'im said it in the spoken language,

so that it penetrates well into the intellect and understanding of the listeners.

However,

All this is regarding the Yiddish language,

which,

although it is not the Holy Tongue,

but rather a foreign language,

nevertheless,

this language was elevated by Bnei Yisrael over the generations who spoke it,

even through speaking about mundane matters

(

All your deeds should be for the sake of Heaven¹⁸,

and "In all your ways know Him•")

,

and especially through speech in matters of Torah and His commandments,

up to the study of Torah

(in cheder and yeshivos, etc.)

,

including and especially the inner dimension of Torah,

And consequently,

it has a special quality, importance, and preciousness — in the manner and example of the translation language,

which is close to the Holy Tongue.

To such an extent,

that even in the Oral Torah there are words of the translation language².

And certainly in the Written Torah — the Babylonian Talmud,

and even the Jerusalem Talmud.

39)

See Torah Or from Mikes 78,

173: And cover our people like Tannaim and Amoraim etc. as the Gemara in Aramaic.

.

And so we translate the Torah into our language,

the language of la'az,

which is the concept of elevating the la'az to the Holy Language.

40)

Avot chapter 2 mishnah 12.

Proverbs 3,

6.

And see Rambam, Laws of Opinions, end of chapter 3.

41)

See Rema, Even HaEzer, section 26.

Shulchan Aruch Admur HaZaken, Orach Chaim, section 285, paragraph 2.

42)

For example, Vayeitzei, 29.

47.

Vayishlach 33,

Sea.

And will become.

43)

In B'ChafZayin — see Likkutei Sichos vol. 21 p. 447 and the notes there.

And there.

Shabbos Parshas Mishpatim,

21st of Kislev

But regarding the other languages of the nations,

seventy languages — they did not concern themselves in previous generations to translate the inner dimension of the Torah into these languages.

And this matter is among the innovations of the Rebbe, my master teacher, the Admu"r, the leader of our generation, in spreading the wellsprings outward,

And in a manner that,

I

the beginner•¹* — that according to his command and instruction they began to translate Chassidic teachings into the languages of the nations,

for example,

Russian" and German,

And when he came to this country — in English etc.

And it continues and extends also in our days,

since •our father Jacob

(and its parallel in the.

These are the generations of Jacob Joseph•)

did not die etc.,

Just as his descendants are alive, so is he alive"²¹*,

And in the manner of "adds and goes."

.

ascending in holiness"",

in many, many languages,

and with a multitude of ways.

And the content of the matter — that also those who still cannot understand the things said in Yiddish,

and all the more so who cannot learn the things in the Holy Language

(in which our Nesi'im wrote

(majority)

Chassidic discourses)

,

they will not need to wait until they can learn in Yiddish,

44> and to adorn,

that the redemption of Yachez B'selo was Mofaz D.

Hashem did wonders and increased to die an insult.

.

In the laws of Nal the ministers and all taxes from Babylon countries of the steel bar.

(Admor HaZaken, end of part.)

and sh-n)

,

But.

Poor! This is nothing but a shield for the impression and the redemption of the redemption thus,

And after this, remainder for the revelation and scattering of the states in their being slaughtered.

45> to our Sages — Tanuzosa and Va'era 66.

and Dovid.

46> The Rebbe told,

that his uncle

(his brother the elder of Adon'k)

,

translated Pax Kanach from Chassidic teachings into Russian,

in order to redeem the honored and influential in the system of the Russian of that time Be'.

but,

K'nei Yud-Hey was Chad-Paksi,

and was not verified and publicized <also not in some manner was the redemption)

,

and not in the manner of order, etc.

as it is.

47> Takanit H,

B.

and so on in the Holy Language,

But they will be able to study the concepts of Chassidus in their present standing and situation,

when speaking in the language of each people,

in seventy languages.

And in the aforementioned style —.

Your wellsprings will spread forth abroad"

that even in "abroad",

seventy languages,

the wellsprings themselves come.

And.

And behold,

Regarding the above that specifically through the spreading of the wellsprings outward is the true gift of 'And he settled',

.

He redeemed my soul in peace• — It is understood,

that the essence and completeness of the preparation for the true and complete redemption,

is,

through the activity of our generation's Nasi in spreading the wellsprings outward —,

And Jacob dwelt as a stranger

(by)

These are the generations of Jacob, Joseph.

And the point is: