English translation — משיחות ש״פ וישלח, ערב י״ט כסלו ה׳תש״ג

19 Kislev is the New Year for the teachings of Chassidus and the ways of Chassidus.

And it begins at the conclusion of this holy Shabbos,

And before that, from the time of Minchah of the holy Shabbos day, 18 Kislev -

After the preparatory services of the Erev Shabbos of 15 Kislev and the holy Shabbos* of 18 Kislev.

And seemingly, the reason for this is that the redemption of the Alter Rebbe on 19 Kislev was the victory of the teachings of Chassidus,

And therefore this day became the "New Year" for the teachings of Chassidus and the ways of Chassidus,

That is,

that this day is like the "head" which includes all the limbs of the body⁵,

in which is drawn "the revelation of the light of the innermost aspect of our holy Torah.

for the entirety of the year"⁵.

And at first glance, this is like that which is stated in the Mishnah⁷ "There are four new years,"

that each of them is called "Rosh Hashanah" regarding a specific matter,

And similarly, the 19th of Kislev is called "Rosh Hashanah" regarding the study of Chassidus".

But,

From the words of our Nesi'im, who emphasize most strongly the concept of "Rosh HaShanah" on Yud-Tes Kislev

[Beginning with the words of his holy honor, our master and teacher* "This day

(Yud-Tes Kislev)

is the beginning of Your works,

the fulfillment of the true intent in the creation of man on earth etc.

and the wording of the blessing: "For a good year in the study of Chassidus and the ways of Chassidus may you be written and sealed""¹]

it stands to reason to say,

that the concept of "Rosh HaShanah" on Yud-Tes Kislev

[in addition to being a beginning and head regarding the teachings of Chassidus,

in the manner and analogous to other "Rosh HaShanahs" regarding specific matters]

is especially connected and related to "Rosh HaShanah" in its simple sense.

And it is emphasized also in the determination of the days of the week - that Yud-Tes Kislev falls on the same day as Rosh HaShanah: on the first day of Rosh HaShanah - when the month of Cheshvan is deficient,

and on the second day of Rosh HaShanah - when the month of Cheshvan is full,

as in the determination of this year,

when Rosh HaShanah occurs on Shabbos and on the first day,

The 19th of Kislev falls on the first day

(like the second day of Rosh Hashanah)

And perhaps it is necessary to explain this, with an introduction of an explanation

Sefer HaSichos - 5750

The connection and relevance of the 19th of Kislev to the weekly Torah portion - Parshas Vayishlach⁵:

The content of Parshas Vayishlach is - the clarification of Esav,

Behold, at the beginning of the portion,

"And Jacob sent messengers before him to Esau his brother to the land of Seir, the field of Edom"¹•׳,

as explained in the discourses of Chassidus⁵׳ that he sent messengers to effect the clarification of Esau, to elevate him to his root and source

(in the aspect of the encompassing lights of the world of Tohu)

; and behold, at the conclusion of the portion

(in the lessons of Erev Shabbos and Shabbos day)

"And these are the generations of Esau, he is Edom, etc."*י,

until the very end of the portion,

"These are the chiefs of Edom, according to their settlements in the land of their possession; he is Esau, the father of Edom"⁷,

which,

the intention in this is the clarification of Esau,

to elevate him to his root and source as it is in the Torah⁹.

And behold, the 19th of Kislev is the New Year of Chassidut,

the revelation of the inner dimension of the Torah as it was revealed in a manner of understanding and comprehension in the teachings of Chassidut,

That is an inner matter of Israel: And what is the connection to Parshat Vayishlach, whose content is the clarification of Esau!

And it can be said with an introduction to the explanation of the content of Parshat Vayishlach in the order of the portions of the Book of Genesis:

The Book of Genesis is called "Sefer HaYashar",

"the book of Abraham, Isaac, and Jacob who are called Yesharim"².

And since "the deeds of the fathers are a sign for the children"²,

it is understood,

that in the Book of Genesis is included the entire order of service of Bnei Yisrael,

"This is the book of the generations of Adam"²²,

"an upright man"¹³-²,

earth to the Supreme²,

which applies to each and every Jew,

"Your people are all righteous"²⁵.

And more specifically - in the order of the weekly portions:

The foundation and beginning of the entire concept of service - "In the beginning, G-d created the heavens and the earth"²,

meaning,

that all worldly matters,

Heaven and earth²⁷ and all their host*²,

were created by the Holy One, blessed be He,

and their creation is for the sake of "Bereishis,"

two firsts,

for the sake of the Torah, which is called first, and for the sake of Israel, which is called first"².

Parshas Vayishlach,

Erev Yud-Tes Kislev

And the intent and purpose of all creation is — "Noach,"

From the expression "rest of the spirit,"

the resting of the spirit of the Holy One, blessed be He,

Who desired to have a dwelling place in the lower worlds,

And more specifically - "Nach Nach" twice,

rest in the upper worlds and rest in the lower worlds,

that the dwelling in the lower worlds brings about elevation and completion also in the upper worlds,

for their creation is in a manner that "they have a descent from the light of His countenance, may He be blessed,"

and their ascent is when the intention of creation of the entire order of the chain of descent is completed, that the Holy One, blessed be He, desired to have a dwelling place in the lower worlds.

And therefore it is necessary to say "Go for yourself from your land, from your birthplace, and from your father's house" - the journey of the soul from above

("from your land, etc.")

downward,

from a high roof to a deep pit,

which,

specifically through this the soul is elevated to a level higher than it was before its descent - it becomes in the aspect of "movement"⁷,

And in this itself - "Go for yourself,"

a double journey,

From elevation to elevation.

And in order for the soul to descend below to complete the purpose of creation, it needs "And the Lord appeared to him" - a revelation of G-dliness, i.e.,

(in addition to the revelation of G-dliness that the soul has above continuously)

for the purpose of granting strength for its service to...

See Torah Or beginning of Noach.

And in many places.

it is,

that this is the matter of "they adjure him"⁴,

that includes also the interpretation of "Mashbi'in"

(with a left shin)

from the language of satiety⁴,

that they give him powers for satiety,

and even to the aspect of sight

("And the L-rd appeared to him" / the ultimate of self-nullification⁴².

And this concept

(the revelation of "And the L-rd appeared to him" for the purpose of service below)

It is in a manner that penetrates his entire existence, even into his entire household - all the details of the matters of 'Chayei Sarah',

"A hundred years and twenty years and seven years"¹■⁴,

Will and delight,

Mochin and Middos⁴⁴,

as they become one reality of 'Chayei Sarah'⁴⁵.

And after there is the command 'Lech Lecha',

and the giving of strength of 'And Hashem appeared to him',

in a manner that will penetrate his entire existence,

The manner of the service is explained - "weasels",

"The descendants of the righteous are good deeds"⁴⁴,

And more specifically - Jacob and Esau

(mentioned in the portion)

that is,

service in matters of holiness

(Jacob)

"do good",

and the service in clarifying the world until the clarification and transformation of the lewa'az

(Esau)

"turn from evil",

until its transformation into good⁴⁷,

darkness is transformed into light"⁴,

Like the sanctity of the words mentioned in the portion.

And afterwards, the actual work begins - "And Jacob left Beersheba and went toward Haran"⁴,

The actual departure from 'Beersheba',

the place of

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the soul above

(the seven upper attributes⁵⁰)

and its walk 'rinah',

"wrath of the world"⁵¹,

to effect the clarification of the world.

And following this comes an additional and primary stage in the work below

(in addition to 'and he went rinah',

the clarification of 'Charan')

-'and Jacob sent angels to Esau etc.',

the clarification of the lowest level, beneath which there is no lower,

The clarification of Esau below, even from Laban¹⁵.

And through the work of the lower clarification - is fulfilled 'And Jacob settled'⁵²,

a standing and state of settlement,

'to dwell in tranquility'³⁷׳⁵.

And until there is an end and conclusion of all our deeds and work in the entire order of the chain of descent - 'At the end of two years'⁵⁴,

the end and conclusion of the work and action in the two general matters

('two years')

of heaven and earth,

Spirituality and materialism,

"End of days" and "End of the right"⁵⁵.

And then there will be a state of drawing close and connection of each and every Jew with, as it were, the Holy One, blessed be He - "And Judah approached him"⁵⁵⁷,

In a manner that "one approaches the other and no wind comes between them"¹׳⁵.

And until they merit eternal life,

souls in bodies - "And he lived"

(including also the Jewish people of all the previous generations)

- the resurrection of the dead.

And it can be said,

that the order of service of Bnei Yisroel in Sefer HaYashar is divided into three general parts:

The first part,

from Bereishis until Toldos,

is

(in general)

preparation for service - explanation of the purpose and goal of creation

(Bereishis and Noach)

the command and empowerment for the service

(Lech Lecha,

Vayeira and Chayei Sarah/ and the manner of service

(Toldos/

the second part,

Vayeitzei and Vayishlach,

It is the actual service in practice - clarification of the lower

(in Charan/ and until the lowest, than which there is no lower

(Esav/

And the third part,

from Vayeishev until Vayechi,

is the result of the totality of the service - the settlement that is accomplished through the completion of the purpose of creation⁵⁰,

in the true and complete redemption,

when the 'Vayigash' of Israel to the Holy One, blessed be He, will be in ultimate perfection"*,

And in the manner of "Vayechi",

Eternal life, souls in bodies.

And from this is understood the unique content of Parshas Vayishlach

(in the order of the parshiyos of Sefer HaYashar)

- "Yaakov sent messengers before him to Esav",

the clarification of Esav,

the lowest level, below which there is no lower - the conclusion and completion of our actions and our service to make for Him, blessed be He, a dwelling in the lower realms,

through which the purpose of the entire creation is fulfilled.

Parshas Vayishlach,

Erev Yud-Tes Kislev

Based on this, we can also explain the connection and relevance of Yud-Tes Kislev to Parshas Vayishlach:

The innovation of Yud-Tes Kislev is that it began the main aspect of "Your springs shall spread forth outward."

That is,

In addition to the study of the inner dimension of the Torah that was also in previous generations,

and particularly from the time of the Arizal, who said that "in these latter generations, it is permitted and a mitzvah to reveal this wisdom."

And added to the revelation of the general teachings of Chassidus through the Baal Shem Tov and the Maggid,

from the beginning)

the revelation of the teachings of Chabad Chassidus through our Rebbe the Elder,

was added a fundamental matter in the redemption of the 19th of Kislev - "Your springs will spread forth externally",

that the springs themselves come a)

in a manner of spreading b)

also in the place of "external",

and not only in "external" generally⁵■׳,

but also in the external that there is no external beyond it,

a lower that there is no lower below it.

And the matter in this

[For at first glance,

what is the perception of place of the state of the external that there is no external beyond it, relative to the level of the springs themselves]

- that the ultimate purpose is to make for Him, blessed be He, a dwelling in the lower that there is no lower below it,

And in order that it

his brother"

literally before him,

to the aspect that is above him in level,

to Esau his brother to Seir,

which is the aspect of the primordial kings of Tohu.

to draw down the encompassing aspects of the Chashmal to him below in Tikkun,

through the completion of the clarification of Esau below,

including also the clarification of 'four hundred men with him',

Sh.

The root of their roots.

was formed from 400 shekels.

Three worlds of Nisufin that the righteous inherit in the World to Come.

The supernal delight.

Atika Kadisha etc."

(Tikkunei Zohar beginning of our portion.

And in the extended version - Tikkunei HaZohar there.

(And more)

And see below note 69.

can become a dwelling place for His Essence,

צ״ל (i.e.) the revelation of the wellsprings themselves,

the essence of the inner dimension of the Torah,

which is drawn from the innermost aspect of His Essence and Being, may He be blessed,

and is revealed in the innermost aspect of Yisrael," and through them it is drawn and permeates the entire creation,

until the lowest and outermost level beyond which there is no lower or outer,

so that even they become an abode for His Essence,

the perfection of the purpose of creation."

And this is the explanation of the connection and relationship of 19 Kislev to Parshat Vayishlach" — because,

The clarification of the lowest level, below which there is no lower,

Is accomplished through the dissemination of the wellsprings to the outside, beyond which there is no outside,

Beginning from the redemption of our Rebbe the Elder on Yud-Tes Kislev,

And continues increasing through our holy Rebbes, leaders of our generation from generation to generation,

Until the leader of our generation,

His Holy Honor, my father-in-law, the Rebbe,

Through whom the wellsprings themselves came to the outside beyond which there is no outside in actual reality - through this [the verse] 'And Yaakov sent'⁷ angels,

Emissaries,

In all ends of the earth,

until the islands of the sea,

In addition to the main point that he himself arrived at the lower hemisphere,

and there he performed his work in spreading the wellsprings outward in all

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Sefer HaSichos - 5703

ends of the earth,

during the last ten years of his life in this world]

And it continues to increase over the forty years during which "a person is dependent on the opinion of his teacher"⁷¹,

until the refinement of Esav is completed,

lower and external that there is no lower and external from it.

Therefore, the aspect of redemption is emphasized on Yud-Tes Kislev

[As is known⁷² the response of Moshiach the King to the Baal Shem Tov regarding his question, 'When will the Master come?'

kWhen your wellsprings will spread forth outward]

And in parshas Vayishlach - because,

Through all this, the purpose of creation is completed—to make a dwelling place for Him, blessed be He, in the lower realms,

as it is revealed at the coming of Moshiach,

and in the language of the verse in Parshas Vayishlach—'I will come to my lord to Seir'•■⁷,

"And when•■⁷ will [this] take place? In the days of Moshiach,

as it is stated⁵²-⁷ 'And saviors shall ascend Mount Zion to judge the mountain of Esau,'

which,

with this the haftorah concludes

(which is the conclusion and seal)

The discourse on Vayishlach⁷.

Based on the above, it will also be understood that the 19th of Kislev is connected with Rosh Hashanah:

The concept of Rosh Hashanah is - "Crown Me over you"⁷⁷,

that Israel coronates G-d as king,

"King of Israel",

and through this, "King over all the earth"*⁷.

And this concept is actually and completely revealed in the Rosh Hashanah of Chassidus - in which the main concept of "your wellsprings will spread forth outward" is actualized,

that the wellsprings of the innermost dimensions of the Torah,

come in a manner of spreading to the outside that has no outside from it,

and consequently,

it is evident

openly throughout the entire world

(even in the outside that has no outside from it)

that the Holy One, blessed be He, is "King over all the earth."

And in the language of the verse in the closing of the haftarah of Parshas Vayishlach: "And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the Lord's."

That is,

that through the clarification of Eisav and up to Mount Eisav,

lower and outermost with no outer beyond it,

the sovereignty of the Holy One, blessed be He, is revealed in the entire world.

And based on this, one could say,

that Yud-Tes Kislev

(in addition to being the New Year of Chassidus)

is also the innermost aspect of Rosh HaShanah in its simple sense - because,

The action of Rosh HaShanah in the innovation and continuation of the attribute of His kingship, may He be blessed.

(King over all the earth)

From its first source in the innerness and essence of Ein Sof, blessed be He,⁷,

is drawn and revealed on Yud-Tes Kislev,

the Rosh HaShanah of Chassidus,

in which is drawn 'the depth and innerness of the Torah of Hashem'*.

From bechina of the innerness and essence of Ein Sof, blessed be He,

And it is revealed in a manner of dissemination and outwardness that there is no outwardness beyond it,

That also in it, the sovereignty of the Holy One, blessed be He, will be manifest in action and in revelation,

"And the kingdom shall be the Lord's"*.

And one may add,

That the connection of Yud-Tes Kislev to Rosh HaShanah

(the revelation of the sovereignty of the Holy One, blessed be He, in the world)

is most emphasized in the determination of this year,

Shiy"t.

Kislev falls on the fourth day of the week:

׳■

Shabbos Parshas Vayishlach,

Erev Yud Tes Kislev

ו8ו

Every Sunday is like the first day of Creation,

Therefore we say "Today is the first day of the week,"

Even though tens of thousands of days have passed from the time of the Giving of the Torah until now²".

And it is emphasized also in the song of the day that is connected with the content of the creation of this day in the six days of Genesis.

And the special aspect of the first day of the work of creation - which is called "one day"⁵⁹-",

"HaShem is Unique in His world""",

That is,

That the oneness of HaShem is drawn and revealed

in the entire world,

in the seven firmaments and the earth

and the four directions of the world,

and in the language of the Gemara⁵ "I recited it upward and downward and to the four directions,"

that is,

that the content of "One" is the matter of the kingship of the Holy One, blessed be He, in the world,

as it is written, "And the kingship will be Hashem's,"

and following this we say⁶ "And⁷ Hashem will be King over all the earth; on that day Hashem will be One and His Name will be One."

And from this it is understood that when Rosh Hashanah of Chassidus

(the inner aspect of Rosh Hashanah)

occurs on Sunday

(like the second day of Rosh Hashanah)

“One day” — the revelation of the sovereignty of the Holy One, blessed be He, throughout the entire world is most emphasized,

the content of Rosh Hashanah,

which is drawn and revealed in practice through the dissemination of the wellsprings outward.

Including and especially - the explanation of the details of the matters of the oneness of the Holy One, blessed be He,

"Echad" and "Yachid",

the details of the levels

of "Hashem is One and His Name is One",

as explained in Chassidus in a manner of understanding and comprehension in Chabad.

And in the aforementioned, it goes and increases in elevation after elevation⁶ - both regarding the general matter of Yud-Tes Kislev,

Rosh Hashanah of Chassidus,

that "in every year and year descends."

A new, higher light that never shined from the days of the world, such a lofty light"⁶,

Regarding the first day,

that each week is added in a more elevated manner in the matter of "one day",

the unity of the Holy One, blessed be He, in the world⁶²,

And regarding the establishment of Yud-Tes Kislev on the first day—each time this establishment repeats, it is added to in an even more elevated manner,

And certainly in this year,

5750,

The acronym "May it be a year of miracles,"

that all matters of Yud-Tes Kislev are in a manner of miracle and elevation,

and even to "miracles" plural,

an elevation above elevation, etc.

And the main thing is the deed⁶⁶-⁶:

One should arrange in every place farbrengens in connection with Yud-Tes Kislev,

Rosh HaShanah of Chassidus,

in which many of Israel will gather,

men and women

(by themselves)

and children,

in order to awaken and strengthen themselves and make good resolutions in public*⁶ in all

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matters of Judaism,

Torah and mitzvos/ as they are illuminated by the light of the Torah—this is Chassidus.

And certainly they will continue and increase in farbrengens in which they will be aroused to strengthen themselves in the aforementioned.

(In addition to the farbrengen on Shabbos Kodesh,

Erev Yud-Tes Kislev)

-on the night of Yud-Tes Kislev

(Motzaei Shabbos)

and on Motzaei Yud-Tes Kislev

[As is the custom of the Chassidim to hold the main farbrengen of Yud-Tes Kislev close to the end of the day

(and to continue into the night after the day)

during the time when our Rebbe, the Alter Rebbe, was freed and in the days immediately thereafter,

and their continuation in the days of Chanukah"⁹

[And particularly in the determination of this year,

that Yud-Tes Kislev is the beginning of the week

(Sunday)

And at the conclusion of the week

(Friday)

we light the first candle of Chanukah

(before dark⁹⁷)

on the first day of Chanukah and on the eighth day of Chanukah"

(that this year their determination is on the day of Shabbat""')

and likewise

in the remaining days of Chanukah that are between them'"'.

And in more detail:

To strengthen and increase in all three lines of Torah, service, and acts of kindness,

according to the exposition of our Sages⁷"' on the verse'" "He redeemed my soul in peace"

(related to Yud-Tes Kislev⁴')

which refers to "he who occupies himself with Torah and acts of kindness and prays with the community",

including and especially through building

(and expanding)

houses of Torah, prayer, and charity⁵',

and begins in the four cubits of the Rebbe, my father-in-law, the leader of our generation - regarding the building of the holy courtyard and the books in the house of Agudas Chassidei Chabad,

in a new and expanded manner,

But in that same place,

since "holiness does not move from its place"⁶,

Rather, there should be an addition to the building in a manner of expansion.

And certainly, to strengthen and increase in the study of Chassidus and the spreading of the wellsprings outward,

starting from the 'outward' within oneself,

that is,

the study of Chassidus,

the aspect of Yechidah in Torah that is connected with the aspect of Yechidah in the soul⁷,

penetrates his entire being and his soul powers,

in intellect and emotions,

and in thought, speech, and action,

even to the heel of the foot,

through which the action of "Run to a mitzvah" is performed,

and even to the mode of pursuit

Parshat Mishlach,

Erev Yud-Tes Kislev

83 and

("Seek¹ peace and pursue it")

״״ — that one penetrates to the level of yechida; and likewise regarding the effect on others,

The dissemination of the wellsprings in its simple sense, even to the outermost [level] beyond which there is no outer,

that there too penetrates the revelation of the yechida of the Torah,

which is connected with the Unique One of the world.

May it be His will that even before the conclusion of the three days—the good, the 18th, and the 19th of Kislev—

(Erev Shabbat,

Shnat and Motzei Shabbat)

the prophecy will be fulfilled"¹ "He will revive us after two days

(two days D'R'H'S on the third day He will raise us and we will live before Him)",

in the third redemption and in the third Holy Temple.

And simply - that there is no need to wait for the redemption until the 19th of Kislev on Motzaei Shabbat,

"The feast of David, the king Mashiach"⁴"

But on the holy Shabbat, Parshat Vayishlach

(Even before the Torah reading of 'Vayeishev Yaakov' in the Minchah prayer)

Mashiach Tzidkeinu comes in actuality

(Points with his finger and says this/ since the work of 'Vayishlach Yaakov malachim etc.' to spread the

the wellsprings outward through the empowerment of the 19th of Kislev in the preceding years

(Including also in this year - as included in the 14th and 15th of Kislev, when the moon stands in its fullness⁵" of the entire month)

There is already the result of the 19th of Kislev*״ - 'The master, that is King Moshiach, has come,'

through whom the prophecy will be fulfilled: "And they will ascend, etc., and the kingdom will be the Lord's."

And consequently, the days of Chanukah will be celebrated in the Third Beis Hamikdash,

beginning with the lighting of the Menorah in the Beis Hamikdash,

and from it light goes out to the entire world literally",

that in it too the revelation of the Beis Hamikdash will shine and penetrate,

That this is also the content of the matter of "On that day, Hashem will be one and His Name one",

"Just as I am written, so I am read"*",

Not only in the Beis HaMikdash,

But also in the entire world,

That also in it there will be "Hashem is one and His Name is one",

In elevation after elevation, until infinity,

Until the simple unity,

That penetrates all the multiplicity of details of the order of the chain of descent,

Until they become a single point with the Essence of the Ein Sof, blessed be He.

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