English translation — משיחות ש״פ וישלח, י״ד בסלו ה׳תנש״א

After Yaakov completed his service in Charan

(came to Lavan)

in establishing his household etc.,

and left from there,

according to G‑d's command¹ "Return to the land of your fathers and to your birthplace" - "And Yaakov went on his way and …"² - it is told in our parshah that "And Yaakov sent messengers before him to his brother Esav, to the land of Seir, the field of Edom"³,

and at length - about the encounter between Yaakov and Esav.

The question arises: since Jacob had the command from G-d, "Return to the land of your fathers and to your birthplace,"

together with G-d's promise⁴ "Va'ehyeh imo"³

[In addition to the promise at the beginning of his journey to Charan: "And behold, I am with you and I will guard you, a stranger, and I will bring you back to this land, a stranger,"

and Jacob's vow⁷ "And I will return

in peace to my father's house"]

• - he

(first of all)

should have fulfilled the command and returned• to the Land of Israel•¹,

So why did he prevent this and in the meantime send "messengers before him to Esau his brother to the land of Seir" "to let you know that I am coming to you"¹*,

And only after the entire story with Esau did he fulfill the command "Return to the land of your fathers, etc.,"

As related later in the parshah² 'And Jacob came whole to the city of Shechem, etc.,'

"And Jacob came to Isaac his father, etc."³,

And especially in the following parshah - "And Jacob dwelt in the land of his father's sojournings, in the land of Canaan"⁴?

Sefer HaSichos - 5751

So from this itself it is understood,

That the matter of "And Jacob sent messengers to Esau, etc." pertains to the completeness of Jacob's service,

Including — in order to be able to fulfill in entirety the command of Hashem, "Return to the land of your fathers."

From this comes another matter that one must understand in the Torah portion:

Even after the conclusion of the story

(in our Torah portion)

regarding the meeting of Jacob and Esau,

and the continuation of the story regarding Jacob's journey

("And Jacob journeyed to Succoth,

And Jacob came complete to the city of Shechem, etc.

And regarding the incident of Shechem,

And the journey of Jacob to Beth-El etc. / until "And Jacob came to Isaac his father etc." - the Torah returns to relate in detail "the settlements of Esau and his descendants"•¹

["The descendants of Esau",

And in continuation to this - "the kings who reigned in the land of Edom",

and "the names of the chiefs of Esau" ]

-And only afterwards - in the following portion - does the Torah continue regarding Jacob's settlement in the land of Canaan,

"And Jacob dwelt in the land of his father's sojournings".

According to this, it follows,

That the Torah interrupts the story of Jacob's return from Charan to the land of Israel with "the settlements of Esau and his descendants" — a completely tangential matter, seemingly.

Commentators explain that this is answered by Rashi with his commentary

(at the beginning of Parshat Vayeishev)

: "After it wrote for you the settlements of Esau and his descend-

dants in a brief manner, that they were not important or significant to explain how they settled and the order of their wars, etc., it explained for you the settlements of Jacob and his descendants at length, all the details of their causes, because they are important before the Omnipresent to elaborate on them, etc.,

A parable: a pearl that fell among the sand; a person sifts through the sand and sifts it in a sieve until he finds the pearl,

and once he finds it, he throws away the pebbles from his hand and takes the pearl."

And this is the reason why the Torah tells at all about "the settlements of Esau and his descendants,"

and interrupts with this the narrative about Jacob,

and only afterward does the Torah continue about "the settlements of Jacob and his descendants"

("And Jacob dwelt, etc."/ which includes "until the end of the entire Torah" - in order to bring out the virtue of Jacob and his descendants

(the "pearls"/ which are revealed after one tells

(in brief)

about the settlements of Esau and his descendants,

pearls which are initially mixed in the "mundane,"

And "he sifts it with a sieve until he finds the pearl".

We must understand: From the side of the great precision in the Torah - it is logical to say,

that the story in the Torah about "the settlements of Esau and his generations in a short way" is not merely as an incidental matter in order to bring out the importance before the Omnipresent of "the settlements of Jacob and his generations"

(which stand "in a long way"), but rather - that the very concept of "the settlements of Esau and his generations"

(and that this stands "in a short way",

in the manner of "pebbles" compared to "pearls")

is relevant to the very virtue and completeness of "the settlements of Jacob and his generations" as per what was said above

(end of Siman 1)

So the service of Yaakov with Eisav pertains to the completion of Yaakov]

.

Parshas Vayishlach,

14 Kislev

69

Furthermore: Every matter that is written in the Torah - even the matters that later became nullified - is eternal.".

As the Rogatchover explains²⁵ regarding the oath of Moshe",

So those who cover it, the oath applies,

Yesterday, when he annulled his oath

(And a sage uproots a vow from its root²⁷/,

Since the oath is written in the Torah, it is a continuous thing, and it is as if the oath always persists",

"For whatever is written in the Torah is eternal, and not only what was".

From this it is better understood regarding the story of "the settlements of Esau and his descendants" in the Torah: although "they were not hidden and important to explain how they settled and the order of their wars",

And this is entirely in the manner of "a parable of a pearl that fell among the sand: a person sifts through the sand and sifts it in a sieve until he finds the pearl,

and once he finds it, he throws away the pebbles from his hand and takes the pearl",

as explained in the commentaries•² that "after the verse began to speak of Jacob, it no longer spoke of Esau, for it cast him away from itself" - nevertheless,

Since this is stated in the Torah, "the matter is eternal, and not only what was,"

So it has in itself an independent concept

(even not as an introduction in order to bring out the virtue and importance of Yaakov and his sons)

.

There is a concept that requires explanation: At the end of our parshah² - after the names of the chiefs of Esav are enumerated - Rashi explains² that "Aluf Magdiel" is Rome.

One must understand:

(א)

What is the necessity of Rashi on this explanation?

(ב)

What does Rashi intend to explain with this?

(בפשוטו של מקרא)

?

One will understand all this by first explaining the relevance of the Parsha.

(Vayishlach)

With the haftarah,

And as is known, the haftarah is "from the content of the portion"²:

The haftarah of the portion is²² "The vision of Ovadiah: Thus says the L‑rd G‑d concerning Edom...",

And the content of the prophecy is about the punishment to Edom - "Esav is Edom"²² - for what they did to the Jews

(Yaakov/ until - as the conclusion of the haftarah": "And the house of Yaakov shall be a fire and the house of Yosef a flame and the house of Esav stubble and they shall ignite them and consume them and there shall be no remnant of the house of Esav, etc.,

"And saviors shall ascend Mount Tzion to judge the mountain of Esav and the kingdom shall be the L‑rd's."

("to take revenge from Mount Esav for what they did to Yisrael",

"Because His kingdom is not complete until He takes revenge from the seed of Esau"²⁵/

One must understand:

(a)

In the parshah, it ostensibly does not speak about the retribution of "Esau is Edom",

But on the contrary—how Jacob sent angels to him and endeavored "to find favor in your eyes"² and to appease him etc.²⁴,

Until then—"And Esau ran

Sefer HaSichos - 5751

towards him and embraced him, and fell on his neck and kissed him, and they wept"²⁵? And based on this - what is the explanation that the haftarah

(,

Vision of Ovadiah, which speaks about the vengeance of Edom,

is "מעגינה של פרשה״ז"

(ב)

What causes the matter and the greatness of the virtue of "Mount Esav" that "there is no kingdom

(of the Holy One, Blessed be He)

complete until He takes vengeance from him""?

(ג)

What is the concept of payment? Payment pertains to a debt.

What does the debt of Esau to Jacob consist of, which must be repaid by him"?

The concept is in this: the Haftarah - which is

(connected to "the matter of the parshah")

Or the Haftarah from the language of 'myusi'? The conclusion and completeness of the content of the parshah — reveals that the content of the parshah

(the story about Jacob and Esau)

is not a private story about the lives of Jacob and Esau in their time,

but a general concept in the service of Jacob,

which pertains to all generations,

until - the conclusion and perfection of this in the future redemption,

when it will be fulfilled that "the sovereignty will be Hashem's".

And the explanation is:

Yaakov and Eisav are,

two nations... and two peoples..."¹*,

and in general - the kingdom of the children of Israel,

and the kingdom of Edom

(Esau/ "And one nation shall be mightier than the other",

"They shall not be equal in greatness,

"When one rises, the other falls, and it is written: 'I will fill the desolate,'

Tzor was not filled except from the destruction of Jerusalem.

And the completeness of Yaakov's service consists in this,

that in addition to his own service,

service with himself,

he should also perform the clarification of Esau,

The father and source of Umos HaOlam

(Edom/ and in general - the clarification of the world,

and why did Esau come

(into the world)

very lofty holy sparks are found

(from the aspect of the abundant lights of Tohu that fell in the shattering of the vessels of Tohu"/ the holiness that one must pay from it

(like paying a debt)

.

And therefore Jacob sent messengers to Esau his brother, to the land of Seir, the field of Edom - even though he had completed his own service in Charan,

And had there established his household,

"His bed was whole"⁵* - the perfection of his service lies in that he should also do the clarification of Esau.

And therefore "And Jacob sent messengers to Esau,"

In order to inform Esau that he had already completed the clarifications of the World of Rectification

(the service of the level of Jacob)

While he was with Lavan in Charan,

And now he can

(and wants)

to clarify what Esau's root is

Shabbos Parshas Vayishlach,

*"4 Kislev

and the two

from the aspect of the breaking of the vessels of Tohu"

(that is above rectification)

"■.

Then, #Bear showed that Esau

(From the aspect of his level, the compassion is not yet ready for this)

(And on the contrary:,

Walking toward you with four hundred men, as it is written*⁴/ and therefore Jacob said⁴ that "And I will journey slowly according to the pace of the work before me and according to the pace of the children

["The children are tender, and the flock and the herd are suckling their young"•⁵]

"until I come to my lord in Seir",

"And when will he go? In the days of Moshiach - after "our actions and service"** during the time of exile in the clarification of Esau

(Edom)

- as it is said, 'And saviors shall come up on Mount Zion to judge the mount of Esau,'"**,

as explained at length in the haftorah

(which is and means the conclusion and completion of the parshah)

- regarding the completeness of the clarification of Esau

(Edom)

in the future to come,

until "and the kingdom shall be the Lord’s",

"And the kingdom of the Lord shall be revealed over all the inhabitants of the earth, and the kingdom of the Lord shall be forever and ever."

Accordingly, we will understand why Rashi explains "Magdiel is Rome"*:

Since that "until I come to my lord

Seir" will be fulfilled in the days of Mashiach, as it is written "And saviors shall ascend Mount Zion to judge the mountain of Esau"

(as Rashi explains, ibid.)

-The question arises: what connection does this last exile have with Esau? Rashi answers,

That Magdiel - which is one of the chiefs of Esau - is Rome,

which destroyed the Second Temple,

And among whom are the Jews in exile before Moshiach: the fourth exile,

the final exile,

is the exile of Edom,

the exile of Rome.

And as explained in the commentaries,

that Rome is called by the name Magdiel,

because

(a)

Rome is "from the term⁷* exaltation like Migdaliel which is a term of greatness,

In this city He, may He be exalted, magnifies it".

(b)

Migdaliel"* hints at "that He will be magnified over every god,"

and this refers to the kingdom of Russia,

that the Jewish kingdom will be spread throughout the entire world,

"and He will be exalted and magnified over all gods"*.

And one could say,

Then that which stands only in the verse

(that is, "Aluf Magdiel")

"Aluf Iram" - that is, the kingdom of Rome

(Magdiel)

Is the last exile - that is, a part of the kingdom of Rome; in the kingdom of Rome there are two levels,

Two times and chiefs: "Magdiel" from the expression "that He will be magnified above every god",

As Rome opposes divinity in the time of the last exile,

And "Iram" - a later time and chief - "Why is it called Iram? Because it is destined to heap up humiliations"

(He will gather treasures)

to teach

72 and

© Sefer HaSichos - 5751

HaMoshiach⁴,

When Rome will no longer be any opponent,

N^R on the contrary — through the refinement of the heart of Rome,

she becomes transformed and an assistant to holiness.

through this, the sparks of holiness found within her will be clarified

(the treasures that Rome gathers for Moshiach/ so that through this Rome emerges - elevation of holiness.

We need to further understand: what is the advantage of the clarification of the nations,

that specifically on this depends the completeness of the service of a Jew

(Yaakov>?

And the explanation of this can be said,

prefacing the precision in what is stated in the Torah, that Jews are "the smallest among all nations"

(And the verse "Hashem desired you and chose you" is "not because you are more numerous than all the peoples" but rather "because of Hashem's love for you and His keeping the oath etc.")

: In holiness, quantity is inherently connected with quality.

And similarly, when speaking about the creations of the Holy One, blessed be He,

[whose creation is specifically through the power of the Essence - "He alone, by His power and ability, creates something from nothing and absolute non-existence literally",

and especially since the coming into being is renewed every single moment••/ their quantity is particularly connected with quality

(the Divine vitality that brings them into being, gives them life, and sustains them••)

.

Based on this, it is understood that the fact that the nations of the world are much greater in quantity than the Jewish people

("the smallest of all nations")

is also connected with

(a virtue in)

quality, as it were

(at least in one detail)

.

And perhaps it can be said,

then this is in the manner and similar to the virtue

(Quality)

What is here

In the service of teshuvah for sins,

Even regarding the "essence of teshuvah"⁵•,

Teshuvah which is not specifically for sins,

But rather "And the spirit... returns to G-d who gave it"⁷•

- Though teshuvah is not, as the world mistakenly thinks, that it is specifically for sins,

Rather the essence of teshuvah is in the aspect of "and the spirit returns to G-d etc." - But it is

[In addition to that, we are not excluding that teshuva is also for sins,

is to the contrary]

: The — from the very thing that there is a kashe in divrei chachamim

(according to the common opinion)

that the essence of teshuva is for sins,

and that also a kashe in Torah is Torah"

[in the manner mentioned above

(section 62)]

Regarding Moshe's oath/ it is understood,

Then in one particular aspect

(In this "world" of katnut/malkhut)

There is a reason that teshuvah should be primarily for aveiros,

Because of the advantage that exists in this-

Through this one also [acts] in the lowest of the low

(Aveiros/ through teshuvah one nullifies them and transforms intentional sins into merits•⁷,

Through this, that one elevates the highest sparks that are found specifically in intentional sins as known

(according to the many lights of Tohu)

.

And in this matter, it has an advantage over the repentance in the aspect of 'and the spirit returns to God'

(in the world of Tikkun,

which is below Tohu)

.

Shabbos of Vayisalach,

14 of Sivan

73v

Nevertheless, the conclusion is that the essence of repentance is restoring the soul to its root and source,

because the perfection of repentance consists of connecting oneself with the Supreme One

(that is above Tohu and Tikkun / and it could be said that this gives space for the ... to perform repentance on sins,

until - that the air of repentance on sins should bring to 'and the spirit returns to God'.

And similarly one can say regarding the nations of the world: the quality

(quality)

what is there in the clarification of the nations

(and in the avodah)

is - the clarification of the lowest part,

that fell in the breaking of the vessels of Tohu

(in the manner of 'important regarding sins')

.

And in particular, this has a superiority over Jews

["And Your people are all righteous"]

as they stand in the world of Tikkun,

Regarding the virtue of repentance for sins

(as the world mistakenly thinks)

But true repentance

(from Jews - "Return, O Israel, to the Lord your God")

: But the perfection of the service is specifically through Jews

(since in their root they are above tohu and tikkun / and also the clarification of the nations is accomplished through Jews,

And also the service of the nations

(and the power for this)

"Comes to them a generation of Jews" - according to the ruling of the Rambam

That "Moshe Rabbeinu was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the descendants of Noach."

And it can be said,

That there are these two matters in the Torah narrative of "the settlements of Esav and his descendants": because it is written in the Torah,

It is understood,

That although this is only stated as an introduction to emphasize the importance of Yaakov

(

"And when he finds, he throws away the pebbles from his hand and takes the pearls" / it also has a significance of its own - due to the advantage that exists in the clarification of the nations of the world.

(In the manner of the haKsad, in the error of the world in the virtue of importance over sins)

; And according to the conclusion in the Torah, the story of "the settlements of Esau and his descendants" is told in order to bring out the importance of Jacob and his sons - because the service of Jews is the completeness of service that includes all matters of service

(Even from the refinement of the nations)

".

And it can be said that this is in the manner of the novelty of teshuvah which does even retroactively,

and reveals how even the haKsad

(in the opposite manner)

is truly merits

[And in the manner of בגדו״ד - then "when he finds that he has thrown the bundles from his hand and takes the pearls"]

: However, the repentance that only affects from now on - and if from that remains a place of doubt a question?

(before he did repentance)

in a different manner

[And in our case - "the settlements of Esau and his descendants" as a matter unto itself in the Torah]

.

Based on this, the connection of the parshah with the haftarah - "Vision of Ovadiah" will be sweetened:

74th of Sefer HaSichos

The Gemara says**: "What is different about Ovadya from Edom? Rather, Ovadya was an Edomite convert. And that is what people say: 'From him and from him, let us go to the father?* Actually to the axe.'"

And if this is the content of the Haftorah,

the repayment and clarification of Edom,

in a manner that one overturns Edom — the lowest, below which there is no lower,

until that through this specifically comes the perfection of His kingship — "And the kingdom will be the Lord's,"

"And the kingdom of the Lord will be revealed over all inhabitants of the world,"

"Forever and ever."

And as it is written: "Then I will turn to the peoples a clear language, to call all in the name of G-d, to serve Him with one accord."

And based on this, we can say that the reason why specifically the book of Ovadiah is different from all the books of Tanach,

in that it consists of only one chapter - because through the clarification of Edom

(it-hapcha/ in the manner of "minei u-bei aba etc.",

the completeness of the revelation of His unity and kingship is revealed,

"And the kingship will be G-d's",

G-d is One

("to serve Him with one accord"/ so that no detail remains in the world

(Forever and ever)

Where it does not illuminate His unity and His kingship, may He be blessed.

According to the above, one will also understand the order and continuation of the three portions in the Torah - Vayeitzei,

Vayishlach,

Vayeishev - which give forth the order in the service of our patriarch Yaakov:

- 5751

In the portion of Vayeitzei it discusses mainly about the service of Yaakov himself - establishing his house,

"His bed was complete",

and his service in his portion of the world

(matters of Reshus,

150)

in clarifying the sheep of Laban.

until the completion of his work at the end of the portion—"And Jacob went on his way, and angels of God met him.",

"Angels of the Land of Israel came toward him to escort him to the land,"

"And Jacob said when he saw them: 'This is God's camp,' and he called the name of that place Mahanayim.",

Two camps,

of those from outside the Land who came with him until here,

and of those from the Land of Israel who came to greet him.

Both the 'angels of Eretz Yisrael' who assist him in his service of Torah and mitzvos,

in matters of holiness,

and also the 'angels of Chutz LaAretz' who assist him in his service of mundane matters,

in secular matters

(All your deeds should be for the sake of Heaven and in all your ways know Him)

.

Until in a manner that Jacob acts in this place,

And becomes there the master of the house,

He calls it by his name - "And he called the name of that place Machanayim".

This alone, however, is not sufficient.

The completeness of Jacob's service

(So that he can return to his father's house in completeness)

Is connected with this that he should also open

(Added to his own service and the service of the secular)

The refinement of this low world, than which there is no lower beneath it,

The refinement of Esau is Edom

(- the atmosphere outside of secular matters)

- which is a place most distant spiritually from the land of his father's sojournings - David that which 'And Jacob sent messengers before him to Esau his brother to the land of Seir, the field of Edom.'

Shabbat of Vayishlach,

14th of Kislev,

And it can be said,

Then Jacob saw this in the actual fact that "angels of G-d met him": when Jacob saw

("Ra'am")

that "angels of G-d met him" in actuality

[not only in a dream - as it was on his journey to Charan,

at the beginning of the section/ he saw that this is so that he should use the angels to send them to refine Esav's".

And to add,

that "vayifga'u" is also from the language of prayer

(as in "vayifga" in the place")

- The prayer and request of the angels to Yaakov,

He should use them to carry out their mission in the world - through "Vayishlach Yaakov malachim",

"actual angels",

the angels who "encountered him"

(in Bamidbar Rabbah on Vayeitzei)

.

And after the completion of Yaakov's work in clarifying Esav

(at any rate, as much as one could then accomplish) until the story of "Esav's settlement and his descendants" at the end of the Parsha - which all is also a giving of strength to the children of Yaakov to continue in this work

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

- Comes the [verse] "And Jacob dwelt in the land of his father's sojournings,"

"Jacob wished to dwell in tranquility"

(Not only physical tranquility

and material,

but a)

spiritual tranquility,

until a foretaste and similar to the World to Come

(And if "there is no eating and drinking etc., but the righteous sit etc. and delight in the radiance of the Shechinah"")

- the tranquility that comes after the conclusion and completion of the work in this world,

"Today to do them,"

as it indeed was in actuality by Yaakov over the course of several years

(until the sale of Yosef)

;

But since Yaakov had not yet achieved the completeness of the clarification from Esav

(and therefore he said "Until I come to my lord to Seir,"

As known, the Rebbe did not come at that time to receive in this world the "serenity"

(and had to be content with what will come as reward in the World to Come)

; and through that "the anger of Joseph overcame him" Yaakov was elevated and was able to receive the "serenity"

(similar to the revelation of the World to Come)

also in this world - as we find,

that afterwards,

his last seventeen years were in a manner of "Vayechi Yaakov" - years of true serenity also in this world,

and furthermore - those years were the choicest of his years",

When this demonstrates the refinement of the lowest place - specifically in Egypt

("the nakedness of the land")

was the tranquility

(what Yaakov requested 'in the land of my father's sojournings' / and as explained elsewhere.)

This is all spoken in the time of Yaakov

(when the refinement of Esav had not yet been completed in actuality)

.

completion of refinement

Sefer HaSichos - 5751

Esav is Edom, is revealed through our deeds and service during the time of exile,

and specifically in this last exile,

the exile of Edom

(Rome, in which Jews have revealed and continue to reveal

(through the power of our father Yaakov)

the clarification of the nations,

but the preparation for

“And the kingdom shall be the L‑rd’s” in the days of Mashiach,

when the promise of Yaakov will be fulfilled,

“I will come to my master, to Seir.”

And consequently, then there will be the perfection of

“tranquility” also in this world.

This aforementioned matter has a special connection to the present time — the month of Kislev:

“We have spoken many times” of the connection of Parshat Vayishlach

(A clarification made with 19 Kislev,

So through the redemption of the Alter Rebbe on 19 Kislev - when the main concept of "Your wellsprings shall spread forth outward" began - a clarification was opened in the lowest world, than which there is no lower,

a new and essential stage in the clarification of the kingdom of Edom",

as the Alter Rebbe writes in his famous holy letter

(emerging from imprisonment)

"•¹:,

For Hashem has made wondrous and magnified*•¹ to-

done in the land and made wondrous and magnified His great and holy name which was magnified and sanctified publicly and especially in the eyes of all the ministers and all the nations in all the king's provinces, so that even in their eyes the thing was wondrous beyond wonder, and they answered and said about this: 'This is from Hashem; it is wondrous in our eyes'""!.

And as known, the air of the connection of the redemption with,

He redeemed my soul in peace, for many were with me""*,

then the air the,

"many" - the enemies - have ultimately helped in this,

He redeemed my soul in peace"

(In the manner that Absalom's men were praying for David's victory" *)

.

After all the ascents in the redemption of 19 Kislev, the government of that country nevertheless remained in its strength,

And it was also opposed to several matters of Judaism in general and Chassidut in particular.

Until then, this came out in the imprisonment of the Mitteler Rebbe.

And also after his redemption on 10 Kislev - which added to the clarification of Edom - the government remained in its strength,

Also in its opposition to Judaism and Chassidut.

As it later expressed itself in the various decrees of the kingdom etc. with which our Rabbis, our leaders - each in his generation - waged war.

Until,

that after the revolution

(In the years 5677-8)

In the generation of the B"K Admo"r

(Mahu-Rashab)

N"E,

and later, in the generation of the K"K Muv"ch Admo"r - in several matters was added in the darkness and straits of the government

and the exaltation of holiness

(כנ*ל ם*ד/,

and magnified his great and holy name which was magnified and sanctified in public*.

Parshas Vayishlach,

14 Kislev

and 77

that,

At that time, in the year 5687, was the imprisonment of my revered father-in-law, the Rebbe; and also after his liberation - they saw opened up an even deeper clarification in Edom - the government forced him

(as it were)

to leave from there,

until he arrived,

and transplanted the center of Chabad in the southern hemisphere,

in the United States.

But after our actions and service since then,

including and especially in "Yafutzu Mayanoseicha Chutza" - we must already surely receive all treasures in perfect completeness.

And as is known the parable,

that through our actions and service of Jews they carry up all the stripping and treasures,

But one gives it over to the Jew as placed in a box,

and one gives him the key,

So when he wants, he can open it and take out from there all the treasures,

And in the language of the Rambam*•¹ - that through one deed a person "tips the balance for himself and for the entire world to the side of merit and brings salvation and deliverance to himself and to them,"

And as my revered father-in-law, the Rebbe, attested already years ago,

That Jews have already completed everything,

It only remains.

to polish the buttons"⁷"

And then they had already done that,

And it only needs to be in the language of my revered father-in-law, the Rebbe.

Stand ready, all of you,

to receive the treasures.

And may it be His will that in this year - the year of 'I will show him wonders' - the nation should be involved in the matter of.

Hashem performed wonders and did great things in the land; He made wondrous and magnified His great and holy name, which was magnified and sanctified in public and especially in the eyes of all the ministers and all the nations in all the provinces of the king, so that even in their eyes the matter will be exceedingly wondrous, and they will respond and say about this: "This is from Hashem; it is wondrous in our eyes".

And accordingly, it is understandable that this must evoke in Jews the greatest joy,

And primarily - an increase with greater vigor and fervor in Torah study in general,

And in the inner dimension of the Torah,

as revealed in the Chassidic teachings of Chabad,

And as we learn this together - everything is one.

“Torah Temima” - with the revealed part of the Torah.

And study is greater because it leads to action - an increase in the fulfillment of mitzvos with hiddur,

both regarding oneself,

and regarding the other,

and moreover, the main thing - in all activities of spreading Torah and Judaism in general, and spreading the wellsprings outward in particular,

and in particular - in the month of Kislev,

which is especially distinguished in its connection with Torah and the inner dimension of Torah in particular: the Redemption of the 19th of Kislev,

Redemption of Yud Kislev,

Tes Kislev

(Birthday and yahrtzeit of the Mitteler Rebbe / and all this beginning from Rosh Chodesh Kislev

(which is spoken in all days of the month *then in special completeness - on the 14th and 15th of the month,

when the moon stands in its fullness,

union of the sun and moon

(connected with the matter of marriage)

- to utilize the auspicious days to increase in all that was said.

And further, and the main point:

On Yud Tes Kislev every year it is customary to

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make Chasidic farbrengens in every possible place.

In accordance with what was said above,

it is understood that this year there should be a special effort in this,

That there should be a "show wonders"-like farbrengen on Yud-Tes Kislev

(Approximately even regarding the conduct in this in a miraculous manner in the year

(and years)

of before this)

- both in quantity and in quality.

And especially since this year Yud-Tes Kislev falls on the fifth day of the week•*,

this gives an easier possibility that one should make

(at least)

Three farbrengens on three consecutive days: on the night of

(and day)

Thursday - 19 Kislev,

on the night of

(and day)

Friday — 20 Kislev

(as was the custom then that the main farbrengen of 19 Kislev is held on the night and day of the holy Shabbos - 21 Kislev,

so that there is a chazakah of three consecutive days•" of chassidic farbrengens in connection with 19 Kislev,

So that this brings strength and fortitude into all matters of Judaism and Chasidism,

that it

should be a Chasidic year,

even more than last year.

And in order that this should be with even more success,

it is worthwhile to begin the preparations for this well in advance

(starting immediately from this Motzaei Shabbos,

and then on Sunday,

Second,

Third,

Fourth⁴⁰/ in order that one should be able to add more in the farbrengens - in quantity and quality,

ותשועה ברוב יועץ* - also to confer with others,

When one is then more assured that this should be in a manner of "אראנו נפלאות",

אראנו בגלוי לעיני בשר of others - not having thereby any personal agendas and calculations.

May it be His will,

That even before Yud-Tes Kislev the true and complete redemption should come,

"And they shall awake and sing, you that dwell in the dust",

And among them and at their head - the Alter Rebbe,

and all our Rebbes and Nesi'im until the holy Rebbe, the Admor,

And it will be revealed, with the revelation of the complete clarification of the entire world - "And the kingdom shall be the Lord's."

Sefer HaSichos - 5751