English translation — ליל ה׳ אדר״ח כסלו, וש*פ תולדות

The concealment and covering of the moon,

after which the birth occurs in a manner of renewal¹,

which includes all the reality of אוד׳ז,

therefore it is the "head" of the entire year]

And the concept in the service of Israel, who resemble the moon and count by the moon,

and are destined to be renewed like her—the renewal that occurs in the world through the service of Israel.

(Should you say that also therefore it is called,

Chodshei Kaf Samech*,

Your innovation/ and until the innovation that is made in Israel themselves

(,

Chidushichei* mamash,

Not only an innovation made until your hand,

But an innovation of reality—Kaf Samech"/ that through their work in the world they elevate to a level higher than before their descent

to Maseh" - as will be revealed in actuality in the true and complete redemption through David Melech HaMoshiach

(,

"David King of Israel lives and endures"

that David and his kingdom are compared to the moon")

And one could say,

that on Rosh Chodesh" there is revealed in hidden manner from Israel a spark of Moshiach that is within",

in the aspect of the yechidah,

which is a spark from the aspect of the general yechidah,

The soul of Moshiach,

And this revelation brings about a renewal in all of his existence and all of his matters, which become permeated with the aspect of yechidah,

And the main point,

that through this there is the revelation and coming of Moshiach Tzidkeinu, even literally,

a soul in a body,

king from the House of David, may he speedily reveal himself.

And this matter is most emphasized on Rosh Chodesh Kislev — from the perspective of the particular nature of the month of Kislev:

The name of the month —,

Kislev — which includes two words,

Kis,

Lev —:

Kis — indicates

Sefer HaSichos — 5752

on concealment and covering

("in concealment")

the moon

("He will remember your dwelling")

and "lamed-vav" - whose numerical value is 36,

the gematria of "these",

indicates the revelation of the new moon

(renewal)

the moon

("and she was remembered")

as it includes all the continuation afterwards

(head)

until the completeness of the revelation,

in all the details of the matters of the six attributes, as each one of the six attributes includes [the others],

the number 36

(6 times 6²)

That is,

That 'in Kislev' is also emphasized the totality of the humility of Rosh Chodesh.

Moreover,

That 'in Kislev' the concept of Rosh Chodesh is emphasized more than in a plain Rosh Chodesh - for a plain Rosh Chodesh is in the manner of 'in concealment'

(like Rosh Hashanah)

which also means 'on a throne'

(with an Alef)

⁵*,

from the expression 'kem alef',

that the Alef

(that is after the 'ches')

indicates only the beginning of the revelation•²

(like the Alef which is the beginning of the letters)

Maaseh Shehayah beKislev,

"Kam lo",

The excellence and completeness of the revelation in all details of the attributes is also emphasized,

which are LR¹.

And from this it is understood that on Rosh Chodesh Kislev the matter of redemption is emphasized

("which are destined to be renewed like it")

in a more elevated manner than on any other Rosh Chodesh - not only the beginning of the revelation

(Kislev 1)

but also the completeness of the revelation

("Kis Lo")

And the concept of redemption is also emphasized in the good days of the month of Kislev:

The holiday of Chotmo,

the holiday of Chanukah - named for the dedication of the altar and the Temple in the time of the Second Temple, which was rededicated"

("Chanukas Chashmonai"/ etc.

To the main innovation of Chanukah of the Third Holy Temple •־ in the true and complete redemption through our righteous Moshiach,

As also hinted in the innovation of the number of eight days of Chanukah versus the seven days of Pesach and Sukkos •־,

And from the number of eight Chanukah candles •־ versus the seven candles of the Menorah in the Temple, where the miracle of oil occurred

(An innovation accomplished through the service of Israel" in addition to the perfection of creation in the seven days of construction •־/ And as known, the number eight is connected and related to the days of Moshiach •־.

And in later generations, there were added and revealed also the festivals of the teachings of Chassidus - the holiday of redemption of the Alter Rebbe on Yud-Tes Kislev •־

(Rosh Hashanah of Chassidus •־)

and the holiday of redemption

Night of the 10th of Kislev,

Shabbos of Parshas Toldot

25th

of the Mitteler Rebbe on the 10th of Kislev - the innermost aspect of the Torah,

the aspect of "the oil" in the Torah,

the aspect of the yechidah of the Torah⁴,

that through its dissemination outward⁴¹ "the King Mashiach will come"

(the aspect of the yechidah within Nashi/ about whom it is said "I have found David My servant, with My holy oil I have anointed him".

And to add,

that it has already been received and spread throughout the diaspora of Israel

(and continues to increase)

that the month of Kislev is called "the month of redemption,"

beginning from Rosh Chodesh Kislev

(which includes all the days of the month - "Rosh Chodesh of redemption"⁴⁴ - in addition to the general connection of redemption to the renewal of the moon on every Rosh Chodesh

(and with extra emphasis on Rosh Chodesh Kislev,

"Kis lei")

It is preserved regarding the renewal of Israel that "they are destined to be renewed like her" at the coming of David Melech HaMoshiach

(as above, sec. 2)

And one should add in explaining the connection of the redemption of Israel to the renewal

(molad)

of the moon

("that they are destined to be renewed like her")

- For on the surface it is not understood:

We find in the Midrashim of Chazal that the perfection of Bnei Yisrael in the manna

(David the completion is after the manner and example of the filling and perfection of the moon - "The moon

On the first of Nisan it begins to shine, and the more it goes, it shines until the fifteenth day, and its disk becomes full.

So Israel, [in] forty-six generations from Abraham until Solomon,

Abraham began to shine.

Since Shlomo came, the disk of the moon was filled,

as it is stated: "And Shlomo sat on the throne of Hashem as king"⁴,

"The moon stands in its perfection"״י*.

And since in the true and complete redemption through our righteous Mashiach,

"from the house of David and from the seed of Shlomo"⁴,

the standing and condition of Bnei Yisrael will be at the ultimate perfection

(even more than the perfection that was in the time of David and Shlomo)

- The resemblance is more fitting and appropriate to the filling and completeness of the moon

(on the fifteenth of the month/ and not to the birth of the moon

(on Rosh Chodesh/ that now the light is renewed

(and actual⁴)

the moon in the manner of a mere point

(after complete concealment and covering in the moment before the birth)

which is incomparable to the filling and completeness of the moon's light in the middle of the month,

When the disk of the moon is filled",

And it is obvious that it is incomparable to the filling and completeness of the light of the moon in the future when "the light of the moon will be•־ like the light of the sun."

As it was before its diminution"?!

And to add,

That this question is emphasized more in relation to Rosh Chodesh Kislev,

"Kislev",

In which "lu" indicates

(Not only on the beginning of the revelation,

Kislev 1,

but also)

on the completeness of the revelation

(as above sec. 63/ which is actually done when 'the discus of' is filled

Sefer HaSichos - 5752

of the moon\",

and not at the moment after the concealment and covering

("In them"/ the moment of the birth of the moon.

And it must be said,

That in the analogy of the true and complete redemption through David Melech HaMoshiach to the birth and renewal of the moon

(And not to the fullness and completion of the moon/ an additional superiority is emphasized that exists in the birth and renewal even in relation to fullness and completion,

And in the future redemption that will come through David Melech HaMoshiach, this superiority will be revealed among the Jewish people,

"that they are destined to be renewed like it,"

as follows.

And it will be understood with a prior explanation of the virtue of birth and the novelty in Israel—the virtue of Tei-Nuk

(in proximity to the time of his birth)

Regarding his status and condition after he became an adult:

Known is the great statement in Israel, "I pray to know this child"⁵¹,

Since he does not know about levels in Divinity,

the matters of the Sefirot, etc.,

therefore,

his prayer is to G-d Himself,

as He is above levels and attributes,

His very Essence and Being, blessed be He.

And deeper still - there is an advantage of a simple infant over a Jewish adult who prays with the awareness of this infant:

A Jewish adult - since he knows, understands, and grasps matters of the Sefiros, etc.,

must negate all levels and attributes,

"To Him and not to His attributes"⁵¹,

through contemplating that all the levels and attributes he understands and grasps are only attributes of negation,

For example,

"The concept of 'can' that is said about Him, may He be blessed, is to remove from Him, may He be blessed, everything that is the opposite of ability.

And similarly, the concept of wise and will, etc., removes from Him

may He be blessed, everything that is the opposite of wisdom, etc."⁵⁵,

And so it goes, stripping and negating from level to level, in ascent after ascent,

until the 'ultimate knowledge is that we do not know'*⁵,

that reaches the conclusion that no knowledge or comprehension applies to His essence and being, may He be blessed; and since it reaches this through negation of all levels and attributes,

behold,

Even when his intention is towards His Essence, blessed be He, which is above any level, title, and rank

("According to the knowledge of this child"/ he feels within this very thing elevation and wonder,

And moreover, the feeling of elevation is from the wonder of negation of levels and titles.

But as for a child — since he has no concept of levels and titles,

and does not need to negate levels and titles,

his intention is to the Holy One, blessed be He, Himself, who is not within the category of level, title, and rank — Essence and Being,

to the extent that he does not call the Holy One, blessed be He, by the name "Essence and Being"

(since he does not understand the meaning of "Essence" and the meaning of "Being"⁵⁵/ but rather "the Name"

(Plain/ that is not in the category of rank and title and level.

And also as it is called

(in Yiddish)

"Der Oybershter",

which means "Supernal",

the intent of the infant is not to describe the elevation

(wondrousness)

of His existence, may He be blessed⁵⁵,

But if,

that is found above⁵,

the night of the 8th of Erev Rosh Chodesh Kislev,

and the weekly portion of Toldos

and 27

And besides that, that which is found above does not know what its existence is,

But that there is an existence.

And in truth,

It is impossible to say about him,

existence",

concept" or.

thing",

since even in these words there is a specific content and definition,

and only because one is forced to use a certain expression

(since one wants to speak about him)

We use the expression,

present",

and in the language of our Rebbe the Elder":

the light is in revelation

(",

found below like above")

and therefore even infants know that there is a present G-d"".

And as a result - the difference between them is expressed also in relation to the level and reality of the person who connects with G‑d:

For a great person in Israel who knows and understands the wonder of G‑d through negation of all levels and attributes - also the connection to the Holy One, blessed be He, in its completeness is in a manner of abstraction and negation of his own existence,

negation of understanding and comprehension etc.,

and even to the negation of his existence through the power of self-sacrifice (mesirat nefesh),

self-nullification in reality,

But even then he sacrifices himself

(his will)

Moshiach’s saying regarding an infant that from the outset,

the luminary is in revelation beyond knowledge

his calculations and all the other ingrained things in the world,

and above, only acquisition.

“There is a present God” – also this knowledge is not with an infant – because this is his entire existence,

this is evident in all the details of his matters,

in his eating and drinking etc.

And in the style of Chassidus:

By a great one in Israel, the connection to Hashem is revealed

(mainly)

from the aspect of the level of revelations

(and not

from the aspect of the essence of the soul)

- that the connection to Hashem is through and commensurate with the comprehension and grasp in intellect and the emotions of the heart,

And beyond that,

Will and pleasure,

And until the completeness of the connection to the Holy One, blessed be He, through the aspect of Yechidah,

That after all the elevations, they are only from 'the five names that were called to her'¹⁹*

(to the soul itself/,

a name that indicates a specific description and boundary,

Yechidah to unify them"\,

that all her desire and longing is to leave her reality and unite with the Holy One, blessed be He.

But this is not the case with an infant - the connection to the Holy One, blessed be He, is from the essence of the soul,

above all the five names that are called for it,

above even the aspect of,

a part of G-d from above literally.

And the explanation of the matter in the service of each and every Jew every single day:

The beginning of the day of each and every Jew,

From small to great,

it is,

in the recitation of,

Modeh Ani Lefanecha Hashem immediately upon awakening from his sleep

(before Netilat Yadayim)

**,

that is,

that the foundation of the service of the entire day is the self-nullification and gratitude to the Holy One, blessed be He,

To such an extent,

that even before the reality of man is felt,

I"

there already exists

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Sefer HaSichos - 5752

the nullification and the acknowledgment

(to the Holy One, blessed be He)

"modeh",

that this is the nullification and acknowledgement from the essence of the soul,

not in its faculty and emotion.

And it can be said,

that this matter is also hinted in the word “modeh” — its gematria is

ה1

which alludes to the essence to which the essence of the soul is directed.

And it can be said that this is what is meant• "Behold, a people that dwells alone,"

the essence above,

which is above even the level of the singular essence” that is connected and united with the Unique One of the world,

but as it is written” “Behold, to Hashem your G-d belong the heavens and the highest heavens, the earth and all that is in it,”

that “Behold” indicates a level that is before

("before You")

and above Havaye your G-d

(all the revealed and hidden/ and certainly above the heavens and the heavens of heavens etc.

Since even "Yechidah" is only a name for the essence of the soul,

and not the essence of the soul,

it is therefore necessary to say,

that there is a matter that precedes even the "I am before You"

(the nullification of the aspect of Yechidah/ from the side of the essence of the soul

(above even the yechidah)

that is connected with His very essence

(above all description and definition and above)

And it can be said,

that this matter is emphasized in the status and state of "awakening from his sleep"

(that he becomes a "new creation",

like a newborn child)

Even before he began saying "Modeh ani l'fanecha":

The recitation of "Modeh ani l'fanecha" is,

a movement of self-nullification and gratitude

(in thought,

in speech,

and also in deed,

since "the movement of his lips is an action" / that is a departure from his existence²⁰.

And before this and above this - the revelation of his existence as it is in itself.

(before any movement of exiting from his reality")

At the moment he awakens from his sleep,

that there is nothing here besides the revelation

(renewal and birth)

his reality

(after the concealment during sleep/ which,

since he is one reality with Essence and Being,

"Yisrael and the Holy One, blessed be He, are all one"

Awakening

(Revealed)

His essence and being.

And accordingly, it can be said,

that the standing and state of "awakening from his sleep"

(the revelation of his very existence)

is the foundation for all matters of service that follow throughout the entire day",

and on the order of their revelation

Night of the 5th of Rosh Chodesh Kislev,

and the name Toldot

29 and

From above to below: for everyone first - the movement of nullification and acknowledgment of the singular soul that is expressed in the recitation of

Modeh Ani Lefanecha,

and afterwards

(after Netilat Yadayim)

the blessing of "Elokai Neshamah",

"She is pure, You created her, You formed her, You breathed her into me,"

which refers to the particular levels of the soul in Atzilus, Beriah, Yetzirah, and Asiyah, which correspond to the four Names

(levels)

Chayah, Neshamah, Ruach, and Nefesh,

And afterwards, the rest of the morning blessings, which the Sages instituted upon the order of the world and His providence, that the creations enjoy each day,

And more specifically, in the service of prayer, which has four stages corresponding to the four worlds Atzilus, Beriah, Yetzirah, Asiyah,

and the request of his needs,

And afterwards, this is drawn down also into his service in the world.

(After the walk from the synagogue to the study hall)/ "Treat them with the custom of derech eretz",

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

According to the above, we must also explain the content of the novelty of the true and complete redemption through David, Melech HaMoshiach - "that they are destined to be renewed like it",

Specifically in the manner of the renewal of the birth of the moon,

And not in the manner of the filling and perfection of the moon:

The superiority of the birth of the moon

(on Rosh Chodesh)

Regarding the filling and completeness of the moon

(on the fifteenth)

- that the filling and completeness of the moon is in relation to the light

(in the aspect of revelations)

that is,

that from day to day more light is added to the moon until the completeness of the light,

but the advantage of the moon's birth is

(Not regarding the light,

since it is just beginning to shine,

but rather)

regarding its essence

(the essence

that is above revelations / after the ultimate concealment at the moment before the rebirth,

the essence of the moon is renewed and revealed: but this essence

(the essence that is above revelations)

It is drawn and comes into effect and revealed in the revelation of the light of the moon from day to day until the fullness and completeness of the moon

(That also in the aspect of revelations, the essence is drawn and penetrates)

And from this it is understood that the main advantage of the true and complete redemption is expressed in the innovation of the moment of the Molad - since then the existence of the moon is revealed,

And its parallel in Israel

("who are destined to be renewed like it")

the revelation of the essence of the existence of Israel

(the essence of the soul)

And not only that, but the essence is drawn and comes into actual revelation,

that is,

that also in the level of revelations

(when there is addition in the light of the moon from the first moment to the second moment until the filling and completeness of the moon)

the essence that is above revelations is felt

(the innovation of the moment of birth/ that in the future they will see in practice and openly the true reality of Israel,

the essence of fulfillment that is one with His Essence and Being, may He be blessed,

"ישראל וקוב״ה כולא חד",

as it is drawn and penetrates and is revealed in all the levels of the five names that are called to her,

in all the classes of the soul,

pleasure and will,

intellect and emotions,

and their garments - thought, speech, and action,

and the physical *analogue,

in all 248 limbs and 365 sinews,

that is evident in them in actuality and in revelation that "Israel and the Holy One, blessed be He, are all one."

And based on this, it can be said,

that the true perfection of the future to come <that even in the level of revelations

30 and

Sefer HaSichos - 5752

the essence that is beyond revelations will be felt)

is emphasized primarily on Rosh Chodesh Kislev,

"Kislev 36" - that even when the perfection of revelation

("to him",

the gematria of "these")

the filling and completeness of the moon,

is recognizable and felt that just now was,

the renewal of the first moment after the concealment and covering

("to him" in proximity and connection to "to you")

the moment of the birth,

in which the reality of the moon is renewed and revealed,

that is,

that the essence which is above revelations penetrates and extends also to the level of revelations.

And it should be added,

that this matter is emphasized also in the holidays of the month of Kislev,

Chanukah,

19 Kislev and 10 Kislev,

related to the spark within the Torah,

the inner dimension of Torah revealed in the teachings of Chassidus

(as above, sec. 3)

- because,

Through the teachings of Chassidus, the concept of “I knew him, and they will live” is realized.

(the revelation of the Essence in knowledge; a semblance and example and preparation for the perfection of the knowledge of G‑dliness in the future to come,

that “the entire world will have no occupation other than to know G‑d alone.”

as it is said, "For the earth shall be filled with knowledge of the L‑rd as the waters cover the sea,"

and all the more so with regard to the Jewish people, that "they all know Me,"

the revelation of "Me"

(not only "Creator" and even "Emanator,"

but [G‑d's] Essence and Being)

in a manner of knowledge.

And according to the known [principle] that all the matters of the future that will come depend on our deeds and service during the entire time of the exile,

It is understood,

That in the work of preparation for the true and complete redemption through our righteous Mashiach, there must be a semblance of the renewal that is destined to be renewed like it,

in the manner of the renewal of the moon's rebirth,

which is the revelation

of the essence of Israel,

the essence of the soul that is above even the level of yechidah:

In addition to what was discussed many times that the true and complete redemption through our righteous Mashiach comes by means of each and every Jew revealing the spark of Mashiach within him,

the level of yechidah

(as above, sec. 2)

- one must add and correct that the main intention is

(not to the level of Yechidah, which is one of the five names that refer to the essence of the soul,

but rather)

to the revelation of the actual essence of the soul,

which is the true essence of the matter of Moshiach

(whether the spark of Moshiach within each and every Jew,

and certainly and especially the general Moshiach / the essence of Israel that is above the level of Yechidah.

And we can say,

that this humility is hinted at in the language of the verse: "I have found David My servant; with My holy oil I have anointed him" - "I have found"

(also)

from the word "metzui",

which indicates the essence of existence that is above description and definition, etc.,

above even the definition of existence,

and only because it is necessary to use a particular expression, they use the term "metzui"

(as above, section 5/ that is,

"I found David My servant" refers to the essence of the soul of Mashiach that is above description and limitation

(above also from the aspect of the general yechidah)

therefore it is called by the name "metzui" (existent)

("found")

: and afterwards "with the oil of My holiness I anointed him",

that "shemen" (oil) indicates the aspect of the general yechidah in the soul of Mashiach,

which permeates all his matters,

Like the oil that permeates every thing••.

And its meaning in the service of each and every Jew - that even before he himself activates the revelation of the aspect of the yechidah,

nullification and acknowledgment and devotion to the Holy One, blessed be He,

[and even when he is in a situation and state where he cannot meditate on words of Torah",

and certainly not

Night of the 8th of Adar",

and Shas" of mice,

31 and

In the B'hi' of the Yechidah that is in the Torah,

[the innerness of the Torah]

- there is the essence of his existence,

essence of soul,

and this "knowledge*"

(only - that he awakens from his sleep)

acts and brings to all matters of actual service as they are imbued with the revelation of the essence of the soul,

and this is the truth of the matter of the coming of Moshiach,

that the essence of Yisrael is revealed in actual practice

(as above, p. *9)

And it can be said that this matter is hinted at in the language of Chazal.

All the days of your life to bring about the days of Moshiach*:

"All the days of your life*" means every single moment that a person lives,

whether by day or by night,

Both awake and asleep,

that even then he lives by means of the air he breathes

("Every soul [neshamah] shall praise G‑d,"

"for every breath [neshimah] that a person breathes, etc.")

which must be at every moment

(unlike eating and drinking)

And "all the days of his life to bring the days of Mashiach*" — meaning that his vitality

(At every single moment)

He is in bringing the days of Moshiach,

That is,

not only when he thinks, speaks, and does actions to bring Moshiach,

but his very essence

("your life*")

is to bring about the days of Moshiach.

And one should add the precise language "to bring the days of Moshiach*" — specifically "to bring*,"

And not in the usual language "to multiply*,"

And "in the days of Moshiach*" is plural - because since the vitality of every single Jew is in the matter of the aforementioned Moshiach,

this* brings

(in an automatic manner)

to the status and situation of the days of Moshiach,

that the essence of Israel will be revealed in actual practice; and in this itself "in the days of Moshiach*" is plural,

which can be said to hint at the two general periods in the days of Moshiach,

and also hints at all the multiplicity of the-

Ascents that will be in the days of Moshiach in a manner of going from strength to strength without end.

And in more detail:

The concept of "all the days of your life to bring about the days of Moshiach*" is expressed in that immediately when the essence of the soul awakens

(that reveals the essence of his existence and only the essence)

feels in the breath of air the matter of Moshiach" - the air of Moshiach,

And in the language of our Sages, "the spirit of the breath of Moshiach*."

And it could be said,

that "air"

(spirit)

of Moshiach* is above even from 'oroi of Moshiach*\

in me,

Light of Moshiach indicates the greatness of Moshiach through his actions

(like "He will wage the wars of G-d" until 'nitzach gimmel',

and great> the second is that the air of Moshiach indicates the essence

(vitality)

of Moshiach,

That is,

the revelation of His existence

(an existence that also existed before this for the kingdom)

as the Mashiach King,

and after the revelation of His existence

(the air that is without mixture from the light of Mashiach)

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Sefer HaSichos - 5752

From the beginning, the revelation before all eyes through his actions

(light of Mashiach)

And accordingly, it is understood that the main innovation of the coming of Mashiach is the revelation of his existence

("I have found David my servant"/ because,

all the particular matters that follow thereafter

(his revelation before all eyes through his actions to redeem Israel,

And all the matters of the Messianic era/ come as a result and branching out from the revelation of his existence,

and are included in it,

just as the birth of the moon includes the revelation of its light in a manner of increase from moment to moment until the filling and completion of the moon.

And it is sweetened according to the precise wording "all the days of your life to bring to the days of Moshiach" - that the vitality

("your life")

when his existence is revealed brings

(in a manner of automatically)

to the days of Moshiach,

Since His existence

(His vitality)

includes all the details of the matters of the Messianic era,

that all are included in the revelation of the essence of His existence

(the new moon)

And in relation to action - 'the deed is the main thing' — י:

Since the molad of the moon had already occurred

("they are destined to be renewed like it")

on Rosh Chodesh Kislev

("Rosh Chodesh of redemption"/ the third month

(which is connected with the third redemption and the third Beis HaMikdash)

of the year 5752

("it will be a year of wonders in it,

in all aspects")

- Every Jew must add with greater vigor and strength in emphasizing the matter of 'all the days of your life to bring about the days of Moshiach',

through this, that his entire existence,

immediately when he awakens from his sleep,

is permeated with the vitality of Moshiach

(which is the very essence of every Jew,

the Moshiach within him)

which brings about the days of Moshiach.

And this matter can and must be even at this moment - through a renewed awakening with intensity

Renewed from the essence of the soul

(in the manner of awakening from his sleep)

"to bring about the days of Mashiach,"

by adding another "one mitzvah" thereby to tip the scales for himself and the entire world to the side of merit and bring him and them deliverance and salvation*.

And all this - specifically not in lofty matters related to the level of yechidah,

such as study and dissemination of Chassidus,

yechidah of the Torah,

but also

(and primarily)

in simple matters,

like providing a Jew's material needs,

which are connected to his very existence

(soul in a body"/ including and especially the additional needs of the month of Kislev,

during the days of Chanukah,

"days of joy and praise,"

which are added in festive meals,

Also including the custom of giving Chanukah money

(as our Nesi'im and Rebbes*■/ and before this at festive meals and farbrengens of the joy of the days of redemption, the 10th and 19th of Kislev.

And may it be His will, and this is the main point - that at the beginning of the month of Kislev,

the month of redemption,

may come in actuality and revelation the true and complete redemption,

the beginning of the redemption and its completion,

through our righteous Mashiach - "a king will arise from the house of David etc.",

until 'the world will be perfected to serve G‑d together,'

as it is said■•׳ 'then I will turn to the peoples etc. to serve Him with one accord'■².

And it is also hinted in the conclusion and seal of the haftarah of last week and at the beginning of this week's Torah portion:

Night of 5th Adar, 5752, in Ssli,

1st weekly portion of Tazria-Metzora

The haftarah of last week concludes with the proclamation "Long live the king, my lord David forever" — the eternity of the kingdom of David which continued in the kingdom of Solomon,

whose perfection is through the King Moshiach, who is "from the house of David and from the seed of Solomon" — that the content of this proclamation is the revelation of the reality of Moshiach.

And through this and afterwards, his revelation comes to the eyes of all through his actions etc. — as hinted at the beginning of this week's Torah portion: "And these are the generations of Yitzchak" — the birth

("Toldos")

the birth of Moshiach

(the revelation of his existence)

it is in a manner visible to all

("Vaeleh"—•²²)

until "everyone who hears will laugh

at me"

("Yitzchak")

—? And not only that, but it also affects אוה׳ע*׳,

Behold the clarification of Lavan

(in Parshat Vayetzei)

And behold the clarification of Esav

(in Parshat Vayishlach)

"until I come to my master in Seir"⁷¹,

In the days of Mashiach,

as it is said, 'And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the L-rd's' - immediately and instantly.

34 and

Sefer HaSichos - 5752

From sichos of Shabbos Parshas Vayeitzei,

S' Kisei 5732

Regarding the middle Rebbe - the master of the birthday and the master of the yahrtzeit of this day,

9th of Kislev - one finds a wonder,

that his birthday and his yahrtzeit are on one and the same day

(9th of Kislev)

Another wonder about him - that immediately on the morrow of his birthday

(and yahrtzeit)

- on the 10th of Kislev - is his day of liberation,

when he was redeemed from the prison house.

And according to the well-known,

Then the holidays of the year have a connection to the Torah portions when the holidays occur,

it is understood,

that in the portion of the Shabbat - ם׳ Vayeitzei,

and Parshas Vayishlach

(which we begin to read in the Minchah prayer,

and the Festival of Redemption is in this year on the first day of Parshas Vayishlach*/ one can find teachings connected to the one who has the birthday and yahrzeit and the master of redemption.

Including and primarily - to derive from this a lesson regarding the humble one that the time has caused in our generation and in our time - the true and complete redemption through our righteous Moshiach,

As discussed several times recently,

That now all matters have been completed and we need to actually receive the face of Moshiach Tzidkeinu in actuality.

The novelty in that a birthday and a yahrtzeit of a tzaddik occur on the same day - is brought in Chazal: on the words of Moshe Rabbeinu.

`I am a hundred and twenty years old today,'

says the Gemara•,

what does "today" come to teach,

Today my days and my years are full,

To teach you that the Holy One, blessed be He, sits and fills• the years of the righteous from day to day and from month to month, as it is said• 'I will fill the number of your days'.

Simply, the explanation of this is,

that by a righteous person there is the completeness that the Almighty 'fills' the days of his life — 'I will fill the number of your days' — that he should live full 'complete' years,

from his day of birth until his day of passing,

until even one day<>.

But one needs an explanation — in what does the virtue and completeness consist? The completeness of the righteous person's service is a completeness in spirituality — which is seemingly