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

Yud-Tes Kislev is the Rosh Hashanah of Chassidus and the ways of Chassidus.

And it begins on Motzaei Shabbos Kodesh this,

And before this from the time of Minchah of Shabbos Kodesh, Chai Kislev -

After the earlier preparations of the Erev Shabbos of 12-13 Kislev and Shabbos Kodesh* 18 Kislev.

And seemingly, the reason for this is that the redemption of our Rebbe, the Alter Rebbe, on Yud-Tes Kislev was the victory of Chassidus,

and therefore this day became the "Rosh Hashanah" 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 down "the revelation of the inner light of our Holy Torah.

over the entire year"⁵.

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, Yud-Tes Kislev is called 'Rosh HaShanah' regarding the Torah of Chassidus.

But,

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

[Beginning from the words of the Rebbe, of blessed memory* "This day

(Yud-Tes Kislev)

is the beginning of Your works,

The perfection of the true intention in the creation of man upon the 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 inscribed and sealed""¹]

It is logical to say,

That the matter of "Rosh HaShanah" on Yud-Tes Kislev

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

in the manner and similar to other "Rosh Hashanahs" regarding specific matters]

It is particularly connected and related to "Rosh HaShanah" in its simple and literal sense.

And it is also emphasized in the determination of the days of the week - that 19 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,

that Rosh Hashanah falls on Shabbos and on the first day,

and 19 Kislev falls on the first day

(like the second day of Rosh Hashanah)

And perhaps we should explain this by first introducing an explanation.

Sefer HaSichos - ה׳תש״נ

The connection and relevance of Yud-Tes Kislev to the weekly parshah - Parshas Vayishlach⁵:

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

whether at the beginning of the parshah,

"And Yaakov sent messengers before him to Eisav his brother, to the land of Seir, the field of Edom"¹.,

As explained in Chassidic discourses⁵ that he sent angels in order to effect the clarification of Eisav to elevate him to his root and source

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

; and they are at the conclusion of the portion

(in the lessons of Friday night and Shabbat day)

"And these are the generations of Esau, he is Edom, etc."*10,

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 it to its root and source as it is in the Torah⁹.

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

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

that this is an internal matter in Israel: and what is the connection to Parshas Vayishlach, the content of which is the clarification of Esau!

And one can explain, after first clarifying 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 righteous"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,

'like the Most High'²,

which refers to each and every one of Israel,

"Your entire nation are righteous"²⁵.

And more particularly - and on the order of the portions:

The foundation and beginning of all matters of divine service - "In the beginning G-d created the heavens and the earth"²,

That is,

That all matters of the world,

heavens and earth²⁷ and all their hosts*²,

were created by the Holy One, blessed be He,

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

two beginnings,

For the sake of the Torah which is called 'first' and for the sake of Israel who are called 'first"².

Parshas Vayishlach,

Erev Yud-Tes Kislev

And the intention and purpose of all creation is - 'Noach',

from the language of rest of spirit•,

satisfaction of the Holy One, blessed be He,

that He desired to have a dwelling place in the lower realms\

and more specifically - 'Noach Noach' twice,

Rest in the upper realms and rest in the lower realms\

that the dwelling in the lower realms brings about elevation and perfection also in the upper realms,

that 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 purpose of creation of the entire order of the chain of descent, which the Holy One, blessed be He, desired to have a dwelling place in the lower realms, is completed.

Therefore, it must be said: "Go forth from your land, and 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,

Asher,

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

And in this itself - "Lech Lecha",

a twofold walking,

in ascent after ascent.

And so that the soul can descend below in order to fulfill the purpose of creation, it requires "And the L‑rd appeared to him" - a revelation of G‑dliness alone

(in addition to the revelation of G‑dliness that the soul has above constantly)

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

Sanin, see Torah Or, beginning of section Noach.

And in many places.

Tah,

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

which includes also the interpretation of "they adjure"

(with a left sin)

from the language of satiety'⁴,

that they give him powers for satiety,

And until the manner of seeing

("And Hashem appeared to him" / the ultimate purpose of self-nullification⁴².

And this matter

(the revelation of "And Hashem appeared to him" for the purpose of the work below)

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

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

will and pleasure,

intellect and emotions⁴⁴,

As they become one reality of "Chayei Sarah"⁴⁵.

And after there is the command "Lech Lecha",

And the giving of power of "And Hashem appeared to him",

In a manner that penetrates his entire reality,

It is explained the manner of service - "Chuldos",

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

And in more detail - Yaakov and Eisav

(mentioned in the portion)

that is,

service in matters of holiness

(Yaakov)

“do good,”

and the service of refining the world until the refinement and transformation of the kelipah

(Esav)

"Turn away from evil"

until its transformation to good⁴⁷,

the darkness becomes light"⁴,

Like the holiness of the words mentioned in the portion.

And afterwards, the actual work begins -"And Jacob left Beersheba and went to Charan”׳י⁴,

the actual departure from ”Beersheba",

the place of

Sefer HaSichos - 5703

The soul above

(the seven upper attributes⁵⁰)

and her walk "song",

"wrath of the world"⁵¹,

to bring about the refinement of the world.

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

(In addition to "Vayelech Haranah",

the clarification of "Charan")

-"Vayishlach Yaakov malachim to Eisav etc.",

the clarification of the lowest level that has no level below it,

the clarification of Eisav that is lower even than Lavan¹⁵.

And through the work of clarifying the lowest level - is achieved "Vayeishev Yaakov"⁵²,

a state and condition of settlement,

"to dwell in tranquility"³⁷׳⁵.

Until there is an end and conclusion of all our actions and service in the entire order of the chain of descent — "at the end of two years' time"⁵⁴,

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

("two years' time")

of heaven and earth,

spirituality and materialism,

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

And then there is a state of approach and connection of every Jew, as it were, with the Holy One, blessed be He — "And he approached"⁵ him, Judah"⁵⁷,

in a manner that "they approach one another and no spirit comes between them"¹⁵.

And until they merit eternal life,

souls in bodies — "Vayechi"

(including also Bnei Yisrael of all the generations before this)

— the Resurrection of the Dead.

And it can be said,

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

The first part,

From Bereishit until Toldot,

it is

(in general)

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

(Bereishit and Noach)

the command and empowerment for service

(Lech Lecha,

Vayeira and Chayei Sarah/ and the manner of divine service

(Toldos/

the second part,

and Vayeitzei and Vayishlach,

is the actual practical service - refinement of the lower

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

(Esav/

and the third part,

From Vayeishev to Vayechi,

It is the result of the entirety of the work - the settlement that is accomplished through the fulfillment of the purpose of creation⁵⁰,

in the true and complete redemption,

that then the "Vayigash" of Israel to the Holy One, blessed be He, in ultimate perfection"*,

and in the manner of "Vayechi",

eternal life, souls in bodies.

And from this, the unique content of Parshat Vayishlach is understood

(in the order of the portions of Sefer HaYashar)

- "And Yaakov sent messengers before him to Eisav",

the clarification of Eisav,

the lowest that there is no lower beneath it — the conclusion and culmination of our deeds and service to make for Him, blessed be He, a dwelling place in the lower realms,

through which the entire purpose of creation is completed.

Parshas Vayishlach,

Erev Yud-Tes Kislev

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

The novelty of Yud Tes Kislev is that it began the main aspect of "your wellsprings shall spread forth outward,"

meaning,

in addition to the study of the inner dimensions of Torah which existed 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 in addition to the revelation of the general teachings of Chassidus through the Baal Shem Tov and the Maggid,

from the beginning)

the revelation of Chabad Chassidus through our Rebbe the Alter Rebbe,

an essential matter was added in the redemption of Yud Tes Kislev - "your wellsprings shall spread forth outward."

that the wellsprings themselves come a)

in a manner of dissemination b)

also in the place of outside",

and not only in ordinary outside⁵■׳,

but also in outside from which there is no outside,

lower that there is no lower than it.

And the concept in this“

[for at first glance,

What is the perception of place of the external state that has no exterior 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 realm that has nothing lower than it,

And in order that He

his brother\",

"before Him literally,

to the aspect that is above him in level,

to Esau his brother to Seir,

which is the aspect of the early kings of Tohu.

to draw down from the encompassing lights of Chava to him below in refinement,

By means of this that the refinement of Esau below is completed,

Includes also the refinement of "four hundred men with him,"

that

root of their root.

Became from four hundred shekels.

The 310 worlds that the righteous will inherit in the World to Come.

The Supernal Delight.

Atika Kadisha etc."

(Torah Or, beginning of our Parsha.

And in the lengthy version - Torah Or there.

and also)

And see below, note 69.

could be a dwelling for His Essence,

that is, the revelation of the wellsprings themselves,

the essence of the inner dimension of the Torah,

which is drawn from the internality of His Essence and Being, blessed be He,

and is revealed in the internality of Yisrael" and through them it is drawn and penetrates all of creation,

To the lowest and outermost, such that there is no lower or outer than them,

that they too become a dwelling for His Essence,

the perfection of the purpose of creation."

And this is the explanation of the connection and relevance of 19 Kislev to the portion of Vayishlach — because,

the refinement of the lowest that has no lower beneath it,

is achieved through the dissemination of the wellsprings to the outermost that has no outer beyond it,

beginning from the redemption of our Rebbe, the Alter Rebbe, on 19 Kislev,

and continues and increases through our Rebbeim and Nesi'im from generation to generation,

to the president of our generation,

His Holiness, our Master, Teacher, and Rebbe,

through whom the wellsprings themselves came outward, which there is no outward beyond him in actual reality — by means of this that "Jacob sent"⁷ angels,

emissaries,

to all corners of the earth,

even to the "islands of the sea,"

in addition to the main point that he himself came to the lower hemisphere,

and there he performed his work of 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 continues to increase during the forty years in which "a person stands on the opinion of his teacher"⁷¹,

until the clarification of Esav is completed,

lower and outer, than which there is no lower or outer.

And therefore the concept of the redemption on Yud-Tes Kislev is emphasized.

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

'When your wellsprings will spread forth outward']

And in Parshat Vayishlach - for,

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

as it is revealed at the coming of Moshiach,

And in the language of the verse in Parshat Vayishlach: 'I will come to my lord to Seir'•■⁷,

'And when•■⁷ will he go in the days of Moshiach,

as it is said⁵²-⁷ 'And saviors shall ascend Mount Zion to judge the mountain of Esau',

which,

with this the haftorah concludes

(which is the conclusion and seal)

of Parshas Vayishlach⁷.

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

The essence of Rosh HaShanah is - "Coronate Me over you"⁷⁷,

that Israel crowns the Holy One, blessed be He, as king,

"King of Israel",

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

And this matter is revealed in actual deed and completeness on the Rosh Hashanah of Chassidus - in which the main aspect of "Spread forth your springs outward" takes place,

that the springs of the inner dimension of the Torah,

come in a manner of dissemination to the extent of 'outward' that there is no further outward,

and consequently,

it is evident

Revealed throughout the entire world

(even in the outermost [place] beyond which there is no outer)

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

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

That is,

that through the clarification of Esau up to Mount Esau,

the lowest and the outermost beyond which there is no outer,

the kingship of the Holy One, blessed be He, is revealed throughout the entire world.

And based on this, it can be said

that the 19th of Kislev

(in addition to being the New Year of Chassidus)

is also the inner dimension of Rosh Hashanah in its simple sense - because,

the function of Rosh Hashanah in the renewal and drawing down of the attribute of His kingship

(king over the entire earth)

from its first source in the pnimiyus and atzmiyus of Ein Sof, blessed be He⁷,

is drawn down and revealed on the 19th of Kislev,

Rosh Hashanah of Chassidus,

in which is drawn “the depth and inwardness of the Torah of Hashem”*.

From the aspect of the inwardness and essence of Ohr Ein Sof, blessed be He,

and is revealed in a manner of dissemination and in an externality beyond which there is no externality,

that even there, the kingship of the Holy One, blessed be He, will be evident in action and openly,

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

And one should add,

that the connection of Yud-Tes Kislev to Rosh Hashanah

(revelation of G‑d’s Kingship in the world)

is most emphasized in the determination of this year,

that Yud-Tes

Kislev falls on the day 'Hed Eshet' of the week:

’■

Parshas Vayishlach,

Erev Yud-Tes Kislev

Vav 8 Vav

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 Six Days of Creation until now"².

And it is emphasized also in the Song of the Day which relates to the content of creation of that day in the six days of Creation.

And the unique aspect of the first day of Creation - which is called "one day"⁵⁹-

"Hashem, the Unique One, in His world,"

That is,

that the Oneness of the Holy One, blessed be He, is drawn and revealed

in the entire world,

in the seven firmaments and earth

and in the four directions of the world,

and in the language of the Gemara⁵ "I filled it above and below and to the four directions,"

That is,

the concept of "One" is the matter of accepting the sovereignty of the Holy One, blessed be He, over the world,

as it is said, "And to G-d shall be the kingship,"

and following this we say⁶ "And⁷ G-d shall be King over all the earth; on that day shall G-d be One and His name One."

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

(the inner dimension of Rosh HaShanah)

occurs on the first day of the week

(like the second day of Rosh HaShanah)

"One day" - the revelation of G‑d's kingship throughout the entire world is most emphasized,

"The content of Rosh HaShanah"

which is drawn and revealed in practice through the spreading of the wellsprings outward,

including and especially - the explanation of the details of the matters of G‑d's Oneness,

"Echad" and "Yachid",

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 above, it continues and is added upon, elevation after elevation⁶ — both regarding the general matter of Yud-Tes Kislev,

Rosh Hashanah of Chassidus,

that every single year descends.

a new, higher light that never before shone from days of yore, such a supreme light"׳⁶,

both regarding the first day,

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

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

and this is regarding the fixation of the 19th of Kislev on the first day that each time this fixation recurs, there is added in this in an even more elevated manner,

and certainly in this year,

5750,

the initials of "it shall be a year of miracles,"

that all matters of the 19th of Kislev are in a manner of miracle and elevation,

and even to "miracles" in the plural,

an elevation above elevation, etc.

And the deed is the main thing⁶⁶-⁶:

There should be arranged in every place gatherings in connection with Yud Tes Kislev,

Rosh Hashanah of Chassidus,

in which many of Israel will gather,

men and women

(separately)

and children,

To awaken and strengthen and make good resolutions in public*⁶ in all

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Matters of Judaism,

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

And surely they will continue and add in farbrengens in which they will awaken to strengthen 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 Chassidim to hold the main farbrengen of Yud-Tes Kislev near the end of the day

(and continue into the night after the day)

during the time when our Rebbe, the Alter Rebbe, was liberated, and in the days following thereafter,

and their continuation in the days of Chanukah⁹

[and in particular in the determination of this year,

that 19 Kislev is the beginning of the week

(Sunday)

and at the end of the week

(Erev Shabbos)

they light the first candle of Chanukah

(From before day⁹⁷)

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

(that this year their fixed time is on Shabbos""׳)

and also

on the remaining days of Chanukah that are between them."

And more specifically:

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

According to the interpretation of our Sages⁷ on the verse "He redeemed my soul in peace"

(in connection with the 19th of Kislev⁴)

which refers to "one who engages in Torah and acts of kindness and prays with the community,"

including and especially through building

(and expansion)

Houses of Torah, prayer, and gemilus chasadim⁵,

And beginning in the four cubits of His Holiness, my father-in-law, the Rebbe, our generation's leader — regarding the building of the holy courtyard and the books in the house of Agudas Chasidei Chabad,

For a new building in a manner of expansion,

But in the 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 all the more so to strengthen and increase in the study of Chassidus and the dissemination of the wellsprings outward,

starting from the external aspect of itself,

that is,

the study of Chassidus,

the aspect of <i>yechidah</i> in Torah which is connected with the aspect of <i>yechidah</i> in the soul⁷,

penetrates his entire being and all his soul powers,

in intellect and emotions,

and in thought, speech and action,

down to the heel of the foot,

through which the action of 'running to a mitzvah' is performed,

and even to the extent of pursuit

Parshas Mishpatim,

Erev Yud-Tes Kislev

83

("Seek¹ peace and pursue it")

“” — that he is permeated with the quality of yechidah; and so too regarding the effect on another,

Hafatzat hamayanot kifshuta ad lachutza she'ein chutza mimenu,

Shegam sham choder hagiluy d'hayechida shebaTorah,

Hakshura im yechido shel olam.

And may it be His will that even before the conclusion of the three days: Tov, Chai, and Yud-Tet Kislev

(Erev Shabbat,

Year and Motzaei Shabbat)

the destiny will be fulfilled¹ "He will revive us after two days

(after two days; on the third day He will raise us up and we shall 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 Messiah"⁴,

but on the holy Shabbat of Parshat Vayishlach

(Still before the Torah reading "Vayeishev Yaakov" in the Minchah prayer)

Moshiach Tzidkeinu comes in actual reality

(Pointing with his finger and saying this/ because since the work of "Vayishlach Yaakov malachim etc." to spread the

wellsprings outward through the empowerment of Yud-Tes Kislev in the preceding years

(Including also this year - as is included in Yud-Daled and Tes-Vav Kislev when the moon stands in its fullness⁵ of the entire month)

there is already the result of Yud-Tes Kislev* - comes Mar d'ah Malka Meshicha,

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

And consequently, they will celebrate the days of Chanukah in the Third Beis HaMikdash,

starting with the lighting of the Menorah in the Beis HaMikdash,

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

that even in it the revelation of the Beis HaMikdash will shine and penetrate,

that this is also the content of the concept of "On that day Hashem will be One and His Name will be One"\"

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

not only in the Beis HaMikdash\"

but also in the entire world,

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

In ascent after ascent until the Infinite,

Until the simple unity,

Which 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 Infinite One, blessed be He.

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