English translation — משיחות ש״פ משב, כ״א כסלו ה׳תנש״א

This holy Shabbos day is the third day of the Festival of Redemption, 19 Kislev,

the New Year of the teachings of Chassidus and its paths,*

which occurred this year on the fifth day of the week,

,

before Shabbos*,

and its continuation on the 20th of Kislev

(as is known⁴ that the redemption of 19 Kislev was after midday and continued through the night of 20 Kislev)

which occurred on the sixth day,

Erev Shabbos,

and from it we immediately enter into the day of Shabbos,

in which the elevation and completion are made

("from all of it"⁵)

of

(all the days of the week,

and especially the days before Shabbos" until the actual eve of Shabbos,

therefore,

also the farbrengens of the holiday of Geulah continue

(and with additional elevation and completion)

On the day of Shabbat*,

For three consecutive days*

(Which are considered in several matters as a single entity•/ in the manner of a "chazakah"

(As discussed in the previous farbrengen?.

And in explanation of the connection and relevance of the holiday of liberation, Yud-Tes Kislev, to the day of Shabbat and Parshas Vayeishev•*

(As is known** that the "mo'adim" of every attainment.

.

There is relevance to those portions that occur in them,

for everything is from the hand of G‑d, He gave intelligence״)

- one could say:

Shabbat - "Shabbat came, rest came"³*,

rest from all matters that cause confusion

("there is no sadness in it"⁴*/ and even to complete rest,

the rest of the future to come,

"a day that is entirely Shabbat and rest for eternal life.**

and its parallel on 19 Kislev - redemption from imprisonment

(Rest from confusions/ and until the redemption

(Rest)

the true and complete in the coming of our righteous Moshiach through the revelation of the teachings of Chassidus in the manner of 'your springs will spread outward'⁴* as the completeness that began mainly on the 19th of Kislev⁶.

And the portion of Vayeishev - 'And Jacob dwelt',

'to dwell in tranquility'•*,

a state of rest and tranquility by

Sefer HaSichos - 'Hisvaaduyos'

Jacob

(after the fury of Lavan,

the fury of Eisav and the fury of Dinah/ the third of the Patriarchs**.

And its parallel on Yud-Tes Kislev - a state of rest and tranquility for our Rebbe the Alter Rebbe

(redemption from imprisonment/ the third of the fathers of Chassidus

(following the Baal Shem Tov and the Maggid)

.

And more specifically:

.

(Vayeishev)

"Jacob" - his essence is Torah,

as it is written, "He embroidered a testimony in Jacob and set a Torah in Israel,"

"dweller of tents",

,

the tent of Shem and the tent of Eber"⁷,

the revealed aspect of Torah and the innermost aspect of Torah".

And its parallel by our master the Alter Rebbe - whose name

(the first)

.

Shneur"

.

Shney Or"

named for illuminating the world with the two lights of the revealed Torah and the inner Torah".

"And he dwelt _etc.’ in the land of his father's sojournings.

_ Sh^Y the hand of the Chassidus teachings of the previous patriarchs came

The Baal Shem Tov and the Maggid

In a manner of settlement

("Vayeishev")

In intellect and comprehension and knowledge in Chochmah, Binah, and Daat

(in Chabad Chassidus/ and until the manner of "Your springs will spread outward".

And through this they merit to "Vayeishev Yaakov" in ultimate perfection - the sitting in tranquility of all of Bnei Yisroel

(Yaakov")

In the third Redemption

(an eternal redemption after which there is no exile / corresponding to Yakov

(the third

of the Patriarchs)

²⁶,

“an inheritance without bounds.

.

the inheritance of your father Yakov.”

.

Like Yaakov, of whom it is written: 'And you shall spread out to the west, east, north, and south'*/ and in the language of the continuation of the portion Vayeishev: 'You have broken forth upon me a breach, and he called his name Peretz,'

Peretz is Mashiach,

as it is stated: 'The breaker has gone up before them'

which is brought into actuality through the work of spreading the wellsprings outward

(which began through the third of the fathers of Chassidus)

in all corners of the earth,

in the four directions of the world,

'And you shall spread out to the west, east, north, and south.'

And through the combination of the day of Shabbos and Parshas Vayeishev together - the dominion of 'And Yaakov settled' is hastened and emphasized even more

(all of Bnei Yisrael)

in the 'day that is entirely Shabbos and rest for the life of the worlds'.

And with added emphasis, it corresponds to the determinations of this year that the day of Shabbos Parshas Vayeishev is the third day⁹ to the redemption of Yud-Tes Kislev¹⁰

(The day

Shabbos Parshas Vayeishev,

21 Kislev

and 81

21st of Kislev)

- Because the third day is connected with the true and complete redemption,

as it is written¹¹ "He will revive us after two days; on the third day He will raise us up and we will live before Him,

which refers to the third redemption and the third Beis HaMikdash,

an eternal redemption and an eternal Beis HaMikdash".

And to add explanation in the content of Parshas Vayeishev,

and particularly in connection and association with the redemption of Yud-Tes Kislev:

In the commentary on "And Jacob dwelt" Rashi brings "And further it is expounded,

And dwelt,

Jacob wished to dwell in tranquility,

the turmoil of Joseph's [story] leaped upon him, etc."

From this it is understood

(at first glance)

that "And Jacob dwelt" is Jacob's wish

("Jacob wished to dwell in tranquility"/ but in practice his wish "to dwell in tranquility" was not fulfilled,

since "Joseph's anger flared upon him",

as narrated at length later in the portion.

And it is necessary to understand:

the reason for the naming of the portion

("which indicates the content of the entire portion")

- "Vayeishev"

("Vayeishev Yaakov"/ meaning "to dwell in tranquility" -

On the 2nd of Kislev,

since Kislev is the third month when counting from Tishrei,

and the 19th of it is the second third of the month,

that is,

the 2nd of the third T*T.

.

The third sefirah when counting from Chessed.

The third day,

Similarly, in that year, the 19*th of Kislev was on the day of the Shabbat

(¹²

(1 and").

Although the state of sitting in tranquility is

(apparently)

only in the first verse of the parshah,

"And Jacob settled in the land of his father's sojournings, in the land of Canaan"⁴¹,

and from the second verse

("These are the generations of Yaakov, Yosef, seventeen years old, etc.")

Until the end of the parshah, details are recounted about the matters pertaining to "Yosef's anger",

the opposite of the state of "Vayeishev Yaakov",

"to dwell in tranquility"?

The connection of Parshas Vayeishev" to the redemption of Yud-Tes Kislev

(which is preparation for the true and complete redemption)

- even though already in the second verse it speaks about "the first cause,

.

(ש)

Through this they were caused to roll down and descend to Egypt"

(as is explained in detail in the continuation of the portion,

and in the portions of then, the opposite of the state of redemption?)

And it will be understood with a preface: an additional difficulty in the continuation of the portion:

After the preface of "And Jacob dwelt",

The verse continues: "These are the generations of Yaakov, Yosef,"

And Rashi explains: "The verse attributed the generations of Yaakov to Yosef because

.

that Yaakov's entire essence did not work for Lavan except for Rachel,"

And upon this revolves and proceeds the continuation of the parshah in recounting the details of the events of Yosef,

the main essence of "the generations of Yaakov

(is)

-Yosef."

And based on this, an explanation and elucidation is needed regarding the context and connection of the story of Yehudah's generations in

82v

Sefer HaSichos - 5751

Continuation of the portion⁴⁴ of "These are the generations of Yaakov Yosef" - that "he interrupted in the section of Yosef"⁴⁵ in the story of the generations of Yehudah,

and afterwards "returns to the first matter"⁴⁴,

to "the section of Yosef"?

And to note,

that at the beginning of the matter, Rashi⁴⁵ explains "Why was this portion juxtaposed here and interrupted in the section of Yosef,

to teach that his brothers demoted him from his greatness when they saw their father's distress,

They said, 'You said to sell him,'

If you had said to return him, we would have listened to you"⁴⁷,

But,

This explanation is

(primarily)

about what is written at the beginning of the matter: 'And it was at that time, and Yehudah went down from his brothers,'

that because of the sale of Yosef, 'his brothers demoted him from his greatness,'

and not

(likewise)

concerning the continuation of the events after this until the birth of Peretz and Zerach,

which is not related

(seemingly)

to 'the portion of Yosef,'

"These are the generations of Yaakov, Yosef"•⁴.

and it can be said,

That in the story of the genealogy of Yehudah in the midst of the portion of Yosef, the content is hinted at

(the ultimate intention)

of the portion of Yosef

- "These are the generations of Yaakov: Yosef, seventeen years old, etc."

"First cause.

.

(Shin)

Through this they were caused to go down to Egypt" - that in truth it is good,

In accordance with the general theme of "And Jacob dwelt",

"to dwell in tranquility",

as follows.

And the explanation of the matter:

It is brought in the Midrash⁴ "And it came to pass at that time,"

Rabbi Shmuel bar Nachman opened "For I know the thoughts,"

The tribes were occupied with the sale of Yosef.

.

And Yehuda was busy taking a wife for himself,

And the Holy One, blessed be He, was

(engaged in imagining■⁵ the light of the King Moshiach

(who is destined to come from Tamar⁵¹/ And it was at that time that Yehuda went down,

Before she labored, she gave birth,

Before the first oppressor was born

(Pharaoh who enslaved Israel⁵¹)

The ultimate redeemer was born

(Peretz who fathered King Moshiach⁵¹/ And it came to pass at that time,

What is written above the matter: "And the Midianites sold him to Egypt."

Accordingly, the connection and relevance of the offspring of Yehudah to the "portion of Yosef" is understood - as a precedent of healing before the blow⁵⁵,

That even before the descent into the Egyptian exile

(the portion of Yosef)

there already exists the "light of King Moshiach"⁵⁴,

which is alluded to in

(Book 4)

The birth of Peretz,

"Peretz is Mashiach,

as it is said, 'the breaker went up before them'⁵¹.

And in greater depth it can be said,

that the story of the birth of Peretz is

(not only a prelude to the portion of Yosef,

But also)

part of the "portion of Yosef",

in which is hinted the true content of "the portion of Yosef":

Shabbos Parshas Vayeishev,

the 2nd of Kislev

"Yosef" - from the term "addition" - indicates addition

(not in the usual manner)

in matters of holiness, from elevation to elevation until infinity,

And also

(and the main point)

an increase through this that the undesirable matters are transformed into holiness,

as emphasized in the reason for the naming of Joseph,

named for "May the Lord add to me another son"⁵⁵,

that they transform "other" into "son."

And the point of the matter - that "Joseph"

(increase)

His completeness indicates a status and state above measurement and limitation,

through breaking all boundaries

[And at both ends: from below downward - from which emerges ‘Other’ to ‘Son’,

And up to above upward - that even when one is at an elevated level, they add in a manner of even more breaking through⁵⁷^ which is the concept of ‘Peretz’ - "you have broken through upon me, a breach".

And one should add in explaining the details of the birth of Peretz - "And it came to pass⁵ when she gave birth, that he put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, This one came out first. And it came to pass, as he drew back his hand, behold, his brother came out; and she said, How have you broken through! The breach be upon you! Therefore his name was called Peretz. And afterward his brother came out, that had the scarlet thread on his hand; and his name was called Zerach" - in the service of man³¹:

Even before the concept of “Peretz,” there already exists a most important reality - “he put out a hand.”

.

This came first",

which,

Through the "hand," man takes all the things he needs

(And even when the things he needs are in another's domain,

he extends his hand and takes them for him-

self••)

; and after that, since there is an important reality of the "hand," a novelty occurs: a manner of breakthrough — that they break through the measurements and limitations of the previous reality and ascend to a higher level,

and even to an elevation that is infinite.

And in this itself - "you have broken out upon me a breach":

(a)

"you have broken out, etc., a breach" - a breach upon a breach,

that is,

that even after the first breach,

he breaks out and breaches even more,

in ascent after ascent.

(b)

"You have broken through upon yourself a breach!"

(and not "you have broken through upon him a breach" and the like)

- that the breach is

(not only in relation to something that opposes his reality,

a reality of holiness,

but also)

in relation to his reality,

that he breaks through

(also)

The boundaries of his existence and he rises to a level above his existence

("by the hand of")

•

And more than this: the concept of breaking through

(breaking through all boundaries of measurement and limitation)

His existence becomes - "and he called his name Peretz".

And furthermore, and this is the main point - "and afterward his brother came out, on whose hand was the scarlet thread, and he called his name Zerach",

"referring to the shining of the second appearance"⁵• in all his surroundings - that...

Sefer HaSichos - 5751

The matter of,

"You have broken through upon yourself a breach" is in a manner of shining and revelation to all eyes.

And all this is part of "the portion of Joseph",

as mentioned,

that the matter of addition to his truth is in a manner of breaking through a fence

(

"Peretz"/ and in this itself, as all the details of the matter of the birth of Peretz:,

"and reached out his hand"

,

"you have burst forth, a breach"

and the shining of the appearance of the second [thread],

as mentioned above.

Based on this, we can explain the connection of the story of the birth of Peretz to the sale of Yosef to Egypt.

(that this is discussed in "the portion of Yoseich")

-that he interrupted the selling of Yosef in the story of the birth of Peretz:

true addition

("Yosef")

in a manner of breaching the fence

(

Peretz")

- emphasized

(especially)

when one is below,

in the land of Egypt

[not only the Egypt of holiness,

from the term 'constriction' and 'boundary',

but also Egypt literally,

,

nakedness of the land""

a lower level that has no lower level beneath it/ and nevertheless,

the service is done to perfection,

and to the point of true addition,

in a manner of breaking all boundaries,

including also that the refinement and elevation of Egypt is accomplished.

And this concept is hinted at in the story of the birth of Peretz in proximity to the descent of Yosef to Egypt:

It is explained in many places the superiority of Yosef's service over that of the tribes and

(even)

The Patriarchs — that the Patriarchs and the tribes were shepherds of sheep,

in seclusion from the world,

so that worldly concerns would not distract them from their attachment to G‑d,

but not so Yosef,

that even in his descent to Egypt

[indeed,

in the house of his Egyptian master"

and in a manner that "he placed him in charge of his household and all

(which)

"He gave into his hand"

behold

in his being

"in the prison"

And in the manner that "the warden of the prison placed in Joseph's hand all the prisoners... all that they did there, he would do"

and behold after he became viceroy to the king,

,

"I have set you over all the land of Egypt"•⁷,

,

the ruler over the land.

.

"the provider for all the people of the land"³⁴/ was in the ultimate state of attachment to G‑d,

,

a chariot for G‑d literally",

"And not only that, but he brought about among the Egyptians the concept of circumcision⁷¹ because they became 'a purchased possession'⁷."

And one could say,

that the empowerment for Joseph's service in Egypt is hinted at in the story of Peretz's birth,

"You have burst forth upon me a breach,"

breaking all boundaries,

therefore,

"At that time" that the tribes were occupied with the sale of Joseph.

.

Judah⁷⁴ was engaged in taking a wife for himself,"

that the intention in this is that there should be the birth of Peretz,

,

"You have broken out a breach upon yourself",

that through this the service of Yosef in his descent to Mitzrayim will be complete,

a true addition,

which is in the manner of breaking through all boundaries⁷⁵.

Sof Parshas Vayeishev,

21 Kislev

85v

And following this,

also the descent of Yaakov and his sons

(all Bnei Yisrael)

to Egypt

(as a result of the sale of Yosef to Egypt,

that through this they were caused to descend to Egypt"/ and the continuation in the subsequent exiles that—

called" after Egypt" - related to the birth of Perez:

The intent of the exile

(the descent into Egypt)

is for the addition

(,

Yosef")

- As our Sages said: "The Holy One, Blessed be He, did not exile Israel among the nations except so that converts might be added to them,"

which is the matter of refining the sparks of holiness,"

And even to converts literally"

Sham,

after"

(literally)

was made,

ben".

And the addition

(,

Yosef)

that during the exile

(Egypt)

is accomplished through service in a manner of breaking through limitations

(You have broken through upon yourself peref)

" - that even in a state of descent in exile,

and even to a twofold and multiplied darkness,

a lower level than which there is no lower,

The service of Bnei Yisrael was done with full force,

both in matters of holiness,

and in clarification of the world,

until they break through the boundaries of the world

(from the term 'helem'•)

and the boundaries of exile,

that in the midst

(force)

The exile continues and reveals the Master of

It is sweetened, the language of Tanchuma

(in note 54)

.

Until Yosef descended, Yehudah descended etc.

world"

And until they continue and reveal in the world

(not only,

the Almighty of the world"

but)

also in the aspect of Divinity that is above the world,

and in a manner of addition in level after level,

until the drawing down and revelation of His essence and self, may He be blessed - that this lowest world, beneath which there is no lower, becomes a dwelling place for Him, may He be blessed"

a dwelling for His essence".

And in the language of the Midrash,

The tribes were engaged in the sale of Joseph.

.

And the Holy One, blessed be He, was

(occupied and saw the light of King Moshiach״ - that is to say,

that in this it is hinted that the descent to Egypt

(which began with the sale of Yosef)

is

(through the giving of power and)

for the revelation of the light of Moshiach",

the birth of Peretz",

,

this Peretz is Mashiach, as it is said, "the breaker went up before them",

through whom

86 and

Sefer HaSichos - 5751

will be revealed the addition through breaking all boundaries

(with "our deeds and service throughout the duration of the exile"⁷•)

in the utmost perfection,

a dwelling place for Him, blessed be He, in the lower realms.

Based on this, the connection of "the portion of Joseph"

(his sale to Egypt)

to "And Jacob settled",

"to dwell in tranquility":•

And as an introduction - since "He fulfills the desire of those who fear Him",

And in particular, the will of Yaakov,

"the chosen one among the Patriarchs"•,

Certainly, the Holy One, blessed be He, fulfilled Yaakov's will and request to dwell in tranquility.

And in two ways:

(a)

During the nine years that he dwelled in tranquility in the land of his father's sojourning

(from when he returned from the house of Lavan until Yosef was seventeen years old)

Hashem,

(B)

Dwelling in tranquility in a more elevated manner - "And Jacob lived in the land of Egypt seventeen years"

the seventeen years

(in gematria, "good")

that he dwelt in tranquility in the land of Egypt, which were the choicest of his years

(and to the extent that through them "good" is made

(tranquility)

(tranquility) in all the years of his life,

“as if all his days were in goodness”*•)

.

And the beginning of the settlement in tranquility in the land of Egypt,

“And Jacob lived in the land of Egypt seventeen years”

(which was in a more elevated manner than the settlement in tranquility in the land of his father’s sojourning)

- in “These are the generations of Jacob, Joseph was seventeen years old”

first cause.

.

(ש)

Through this they were rolled down and went down to Egypt:

From the aspect of Jacob's essence

(the third of the Patriarchs)

by itself,

the matter of "And Jacob dwelt"

(to dwell in tranquility)

in the land of his father's sojournings" —the place

(and the manner)

the natural of sitting in tranquility;

But from the aspect of the completeness of "Toldos Yakov Yosef",

the matter of addition,

"May Hashem add for me another son",

that also from "other" becomes "in you",

and particularly when "Yosef ben sheva esreh shagah",

in gematria "tov",

There must be an addition in sitting peacefully

(good)

In a more elevated manner — "And Jacob lived in the land of Egypt seventeen years",

"seventeen years last"⁵•,

that even in the land of Egypt,

"the nakedness of the land",

the lowest, below which there is no lower

(the standing and state of "other"/ becomes "And Jacob lived.

.

Seventeen years"

is numerically equivalent to tov

(good life of a Jew,

of a 'ben'/ and until the choicest of all his years - dwelling in tranquility above nature,

in a manner of breaking the barrier,

"You have broken through upon me, a breach."

There he will sit,

21 Kislev

87 and

And my strength and it is the main point - that the supreme level of sitting in tranquility

("And Jacob settled")

that begins with "These are the generations of Jacob, Joseph being seventeen years old"

"First cause.

.

(sh)

Through this they were caused to descend to Egypt"

And it came to pass "And Jacob lived in the land of Egypt seventeen years")

It is a preparation for dwelling in tranquility with ultimate perfection that will be

Yosef"•

[And especially that such is the order in the Midrash

(Bereishis Rabbah, perek Shetno, p. 'd,

that Rashi brings

(,

And further expounded on it")

-.

When the righteous.

.

They seek to sit in tranquility in this world,

the Satan comes and prosecutes,

said,

Not enough etc.,

Know that it is so,

Our forefather Jacob, by asking to sit in tranquility in this world, was confronted with the adversary of Joseph•••]

,

And from this he concludes,

Tzaddikim ask to sit in tranquility; the Holy One, blessed be He, says: 'Not enough etc., but they ask to sit in tranquility in this world*'

(And does not add to conclude with the matter of punishment,

.

The Satan comes and prosecutes",

As in the Midrash/ it can be said that it alludes and explains that this is the usual order for the righteous,

According to His will and consent of the Holy One, blessed be He.".

And based on this, it can be said,

That also,

Joseph's anger burst upon him" is for the better -,

Anger" of holiness

(As per our Sages, blessed be their memory,

(Berachos 5,

271)

,

A person should always incite [his good inclination] etc.")

for the sake of increase

(

Yoseif")

in a settled and tranquil manner, with a breaking of boundaries

(

jumped on him")

•••".

In the true and complete redemption through our righteous Mashiach" - since "at that time.

.

The Holy One, blessed be He, was

(engaged the Creator the light of King Mashiach",

through the birth of Peretz,

"This is Moshiach,

as it is said, 'The breaker has gone up before them',"

as mentioned above at length.

Based on the above, we can also add in explaining the connection and relationship of the portion of Vayeishev to the 19th of Kislev,

the New Year of Chassidus — that in the revelation of Chassidus Chabad there are all the matters-stages of "And Yaakov settled in the land of his father's sojournings,"

"These are the generations of Yaakov, Yosef,"

and "You shall break forth [on every side]."

"And Jacob settled in the land of his father's sojournings" - alludes to the revelation of Chabad Chassidus by our Rebbe, the Alter Rebbe,

the third of the fathers of Chassidus,

through whom the Chassidus of the preceding fathers comes

(the Baal Shem Tov and the Maggid)

in a settled manner

("and he settled")

in understanding and comprehension in wisdom, understanding, and knowledge

(as above, page 1)

.

"These are the generations of Yaakov Yosef" - hints at the addition in the revelation and dissemination of Chabad Chassidus through our Rebbeim and Nesi'im who fill the place of the Alter Rebbe,

until the Rebbe, our master, teacher, and Rebbe, the Nasi of our generation,

the Yosef of our generation,

at which there was a special emphasis on the matter of "Yosef Hashem"

Sefer HaSichos - 5751

to me a son, other,

to make from "other" a "son",

And with extra emphasis upon his arrival in the lower hemisphere

(In the manner and example of Joseph's descent to Egypt, through which the revelation of the teachings of Chassidut was brought about

(Together with the dissemination of Torah and Judaism)

Throughout the entire world,

Even in the lowest level, beneath which there is no lower.

And in this, it was further added in the manner of "You shall break forth upon me, break forth"—during the forty years••* in which "a person relies on his teacher's opinion"¹•¹,

In the manner of "a heart to know, eyes to see, and ears to hear"²•¹—that the spreading of the wellsprings outward is done in the manner of "And you shall spread forth to the west, to the east, to the north, and to the south,"

Until the corner of the outcast at the ends of the earth,

Breaching all boundaries²"¹,

Therefore,

Already prepared

For the coming of Moshiach Tzidkeinu,

"Peretz is Moshiach,

As it is said, 'The breacher went up before them'".

And with extra emphasis on Yud Tes Kislev of this year:

This year is the year 5751 (תנש״א),

The acronym (ר״ת) of 'הי׳ תהא שנת אראנו נפלאות' — that miracles (נפלאות) are higher and additional to 'miracles' (נסים).

(After "תהא שנת נסים" / in the manner and similar to the concept of 'Peretz' (פרץ),

"You have broken out a breach upon you" (פרצת עליך פרץ),

And "I will show him" (אראנו)

(miracles/נפלאות)

" it is in the manner and similar to the concept of 'Zerach' (זרח),

see the rising of the second appearance,

rising and revelation of G‑d's vision

("I will show him"••¹)

And even with eyes of flesh⁵"¹.

On the 19th of Kislev of this year, 192 years have passed since the redemption of the 19th of Kislev the first time

(5559 - 5751/ that the number 192 is

(A)

The letters "Kabetz,"

which indicates that the work of the exile period has already concluded••¹ in the gathering and collection of the sparks⁷•¹

(For this purpose He exiled

,

and he dwelt there forever*

(ibid.,

-,

Initially, a talk"

(Iggeres Kodesh of the Admur Soheri! Part 1, p. 2914? that this is the content of the matter of,

You have made a breach for yourself*

(See below, note 105)

.

Shabbos Parshas Vayeshev,

21 Kislev

the Holy One, Blessed be He, Israel from among the nations)

that in the entire world

(with all the details of the changes in them - gathering of the year,

from the language of change,

which includes all possible changes••*/ and also

(B)

"Ketzav" - from the language of limit and cessation,

and "Ketzav Shanah",

a fixed time,

That is,

that the time has already been determined, measured, and ended

(and all the matters of avodah that were active during this time)

of the spreading of the wellsprings outward that began on 19 Kislev 192 years ago,

and they are already ready for the fulfillment of the promise that when your wellsprings spread outward, I will bring the King Moshiach.

And this is one of the reasons for printing the Tanya

(the Written Torah of Chabad Chassidus)

in a new edition

(and in large format")

And its distribution to each of the men, women, and children in connection and relation to the 'Festival of Redemption, Yud-Tes Kislev, 550 years' - in order to emphasize in actuality and openly before physical eyes the completeness of the work of spreading the wellsprings outward during the 550 years,

End of time

"What is this? Gathering and assembly of the holy sparks.

(Torah Ohr, our portion, 28,

(and in the pocket)

.

the exile⁵"

"End•" of Days"⁵"

("End of the left -",

End of the exile/ and immediately we come to "End of the Right"•"

(End of the Redemption)

⁷".

Sefer HaSichos - 5751

And in the language of the verse in the well-known Psalm•"

(that is said this year)

- "I have found David My servant, with My holy oil I have anointed him"⁵⁶,

Moshiach our Righteous One•,

who is called "Moshiach" because he was anointed with the anointing oil

("My holy oil" / and in addition to Moshiach ben Yosef*,

also

(and primarily)

Moshiach ben David,

David, King Moshiach.

*

From the instructions from the above regarding actual deed:

As we stand on the Shabbat day, which is the third day of

(celebrations of)

the holiday of redemption, 19 Kislev,

the New Year for the study of Chassidus and its ways — each and every one must make good and appropriate resolutions regarding the study and dissemination of Chassidus.

(Beginning from the study of the Tanya as it is divided for the days of the year from 19 Kislev until 19 Kislev of the coming year)

Ibid.)

.

And to hint,

that 'Keitz' • with the addition of the letter Beis

(two years)

is 192 years.

And conduct in its ways, adding to the resolutions he already accepted on the Festival of Redemption itself,

In a manner of breaking all boundaries,

"You have broken through upon me a breach".

And likewise an increase in the study of the revealed part of Torah - beginning with the custom of arranging the division of the Shas on Yud-Tes Kislev,

According to what the Baal HaGeulah wrote at the beginning and end of Igeres HaKodesh

(and Kuntres Acharon)

that in the Book of Tanya, regarding "the completion of all the Shem entirely."

.

From year to year",

To divide the tractates by lot or by will etc.,

- which,

since due to the pressure of the times, each individual cannot on his own complete the entire Shas in one year,

behold,

by means of this, that he joins with several other Jews who divide the Shas among themselves,

it is considered for each of the learners as if he himself learned the entire Shas¹,

similar to what we find in the Laws of Shabbos⁵ that two who together did a task which one cannot do alone,

both are liable,

that each one is considered to have done the entire work¹ -

And certainly they arranged the distribution of the shiurim (study portions) also on Yud-Tes Kislev now,

and in places where they have not yet arranged the distribution of the shiurim,

they should do so as soon as possible⁵"

Parshas Vayeshev,

2nd day of Kislev

("Do not put off a mitzvah that comes to your hand"*²²,

"Snatch and eat, snatch and drink"¹²⁷)

.

And how good - that also the distribution of the Shas will be in a manner of breaking through the boundary,

"You have broken through upon me a breach,"

through this he will "take" more than one tractate.

[And in continuation to this - it is necessary to arouse and encourage as usual regarding the study of the Rambam, three chapters each day in order to complete in one year,

as the custom has already spread throughout the Jewish diaspora that each one completes the study of the Rambam,

"which gathers the entire Oral Torah,"

the laws of the entire Torah,

In every year]

.

And so too, one should add in all matters of Judaism, Torah and its commandments and their dissemination outward - in the three lines of Torah, service

(prayer)

and gemilas chasadim (acts of kindness),

as Chazal expounded⁶³ on the verses²* "He redeemed my soul in peace"

(which relates to the redemption of 19 Kislev•¹³)

,

"Whoever engages in Torah study, acts of kindness, and prays with the congregation,

I consider it as if he redeemed Me and My children from among the nations of the world.".

And all this - in a manner of "a continuous action" in the days that follow,

And especially during Chanukah¹³²,

which was established for the miracle of the oil²³²,

which hints at secrets

Distribution of Chanukah money on the 24th of Teves - it is in a manner of postponement, its main time due to lack of free time on [the] [date] of Kislev

(,

Today is Yud-Tes Kislev* and in recent years they have returned to arranging the distribution at its main time,

on Yud-Tes Kislev

(see Likkutei Sichos vol. 20 p. 468 note 5)

)

.

The ways of the Torah²³³

(In addition to the general concept of "a mitzvah is a lamp and the Torah is light"³⁴^ and in a manner of "the mitzvah is to place it at the entrance of his house from the outside"²³⁵,

which is the content of the concept of "may your springs spread forth outward,"

The essence of Yud Tes Kislev,

And especially since the completion of the redemption of Yud Tes Kislev — when our Rebbe, the Elder, returned to Vitebsk

(as per the halachah — the situation of 'returned to his health'*²³)

— occurred on the third day of Chanukah²³⁷,

Therefore,

we can and must draw down all the matters of Yud Tes Kislev

(including also farbrengens and celebrations)

also during the days of Chanukah•²³,

And in a manner of addition,

as the instruction of Chanukah lights: 'On the first day one lights one, from then on one adds and proceeds'²³⁵,

that in these generations has become a 'simple custom' among all Jews²³.

And may it be His will that the speaking and acceptance of good resolutions as above hasten and speed and bring the true and complete redemption through our righteous Mashiach in actual deed, immediately and at once,

that on this Shabbos day the prophecy 'The breaker went up before them' be fulfilled through 'Peretz, this is Mashiach',

and even before the reading of Mincha 'And it came to pass at the end of two full years',

and in any case before the days of Chanukah,

may it already be the end

(End)

the exile,

"He sets an end to darkness"²⁴,

and the beginning and completion of the eternal redemption,

together and primarily with the building and dedication of the eternal Beis HaMikdash,

"The Sanctuary, O G-d, which Your hands established"²⁴²,

immediately and at once.

Sefer HaSichos — 5751