English translation — ש״ס ויצא, ס׳ כסלו

35 and

not connected and not dependent on the completeness of his physical days,

As is known" or,

The lives of the tzaddik are not lives of flesh but rather spiritual lives that are faith, awe, and love of Him",

And consequently it is understood that by a tzaddik, seemingly, there is wine of completeness of service

(In spirituality/ even when his years

(the physical ones)

are not fulfilled,

from day to day" - as we see among most tzaddikim,

that their passing was not on their birthday.

And it can be said: The completeness of the righteous person's service is that at the time of spiritual completeness, it expresses itself also in physical completeness - completeness in the time of his service,

in his physical years and days.

And in the language: 'Chadel':,

"The Lord knows the days of the perfect ones."

"Just as they are perfect, so their years are perfect."

And the reason for this is,

Because the purpose and perfection of the service of mitzvos of a Jew

(For this is the service of the tzaddik - the purpose and perfection of service⁴)

Consists of this,

That he should clarify and refine his physical body,

So that there are no separate parts in his life where his service of G-d does not reach, G-d forbid

(There is no,

"interruption" and,

"division",

No division between his soul and body,

Between his spirituality and materiality/ rather all details of his life are permeated with the spirit of his soul and spirituality.

Until the materiality becomes secondary and nullified to the soul and spirituality

(they make their soul the main thing

and their body secondary"/ so that the entire materiality is like a,

"vessel" and,

"garment" - until like a "chariot" - which reflects and expresses the completeness of his spiritual service.

So even though if,

"The life of the tzaddik is not a physical life but a spiritual life",

So the perfection of his service at the time of the spiritual life permeates and shines also into his physical life,

Until the physical life is like a vessel,

And furthermore - a continuation and extension of the spiritual life,

They become unified with the spiritual life,

So that they become one actual thing - one person

(A tzaddik / whose spiritual perfection in spiritual life expresses itself and mirrors itself entirely in physical perfection in physical life,

So that in physical life there is no extraneous thing and nothing is lacking

(no less and no more)

Regarding the perfection in spiritual life: his physical life

(including his physical days and years)

are a continuation and a reflection of his spiritual life.

And moreover: specifically David, whose perfection emerges also in physicality,

becomes revealed an elevation even regarding the spiritual perfection itself

(as follows)

And therefore,

"HaShem sits and completes the years of the righteous from day to day" — because the perfection of the service of a righteous person takes [hold] and reflects itself

(also)

in perfection in their physicality

(in accordance with their perfection in spirituality)

What the nature of this physical world consists of time

(and space)

which divides into

Sefer HaSichos - 5752

"days,"

the days of the year - as our Sages said, "When the Holy One, blessed be He, chose His world, He established in it new moons and years; and when He chose Yaakov and his sons, He established in it the new moon of redemption,"

Thus the fixity of the "years" is connected with "His world"²

(the physicality of the world/ as opposed to the determination of "Rosh Chodesh of Redemption" which is connected with "He chose Yaakov and his sons"

(the spiritual intention in the creation of the world)

and a year

(from the term change- and from the term mishna-²)

encompasses and includes all the changes of time - therefore the completeness of the work is expressed

(spiritual)

of a tzaddik

("Just as they are temimim")

in that the air of his years and they will groan temimim

("When their years are complete" / or "The Holy One, blessed be He, sits and fills their years."

from day to day\",

and every day he utilized to his perfection

David clarifies this "garment" which is opposite the day,

as known-- that "if a day is missing, a garment is missing,"

and the days of a person are allotted to him according to the measure of garments that he

needs to complete and rectify)

*-

so that the perfection and completeness of a tzaddik is in his spirituality and in his physicality

(physical days and years)

in the year,

And the simplicity in his two physical lives is a connection to the simplicity in his spiritual service - "Just as they are perfect, so are their years perfect."

[And it can be said,

Or since the language of the Gemara is "The Holy One, blessed be He, sits and fills the years of the righteous from day to day,"

And it does not impose any conditions or limitations on the righteous - one must ask,

Or the perfection is here in every righteous person in spiritual matters —

(even by one who passed away on a different day than his birthday)

*־:

Parshas Yitzcha,

10 Kislev

37ו

But it is understood,

according to the above

(that the completeness is when it expresses itself in the physicality of the days/ that it comes to a completeness - and on the contrary,

The completeness in this openly is specifically - when it comes out also in,

"Fulfilling their years from day to day" in the physicality of the days,

but the righteous whose day of passing is on the same physical day as their birth]

And the completeness was revealed in the Patriarchs, from the Gemara: 'In Nisan they were born, in Nisan they died' (Rosh Hashanah 10b), and in Moshe Rabbeinu.

(

"Today my days and years are fulfilled" / and if,

On the seventh of Adar he died and on the seventh of Adar he was born"•*

(In addition to this, that his years were complete - one hundred and twenty years")

- because being the first shepherds of Israel,

and especially Moshe - the "Faithful Shepherd" of the Jews,

The perfection of the service of the righteous was expressed among them,

As it is reflected in,

"My days and years are full."

And likewise, this was openly expressed by the Mitteler Rebbe,

the Moses of his generation,

And so forth.

The explanation in what one

Berachot chapter 2, halacha 8.

Shir HaShirim Rabbah chapter 6,

G^ and Rabbi *Eleazar ben Azarya

(Pesachim? Berachot 12,

section 72,

and in the version there in this,

Ra"*

In addition to the work of the sprinkling, the removal, the change, the silence to the day,

There were added to him extra additions over a year of removal.

To understand, by first introducing the connection of the weekly Torah portions - Vayeitzei and Vayishlach

(that begin in Minchah/ where one finds a wonderful thing:

The main story of our forefather Jacob's work in the Torah is - not in Parshas Toldot,

where it speaks of how Jacob was in his father's house in the Land of Israel

(in Be'er Sheva/ only in Parshas Vayeitzei,

How one speaks about it,

And Jacob left Beersheba and went to Charan,

Regarding Jacob's departure from Beersheba to Charan,

"the wrath of the Omnipresent

(in the world")

to Lavan the Aramean,

With all these undesirable matters connected to it - a most great descent - which is why Yaakov was afraid

(and needed to arrive at the promise of the Holy One, blessed be He,

"and I will guard you, etc.")

Furthermore: Specifically in Charan did Yaakov get married and establish his household

(the majority of the tribes)

- the foundation of the people of Israel!

Even after Yaakov finished his work with Lavan in Charan,

And he continues returning to his father's house — as he had requested,

And I shall return in peace to my father's house"

And it was announced from Above,

Return to the land of your fathers and to your birthplace" - So instead of Yaakov fulfilling

Sefer HaSichos — 5752

His desire and immediately return to Eretz Yisrael,

Only now begins the story of Yaakov with Eisav,

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

With all these details in Parshas Vayishlach

(and only after Parshas Vayishlach,

the Torah returns to recount that.

"Vayeishev Yaakov b'eretz magurei aviv"")

And at first glance,

the main story about the service of Yaakov Avinu - as one of,

"HaAvot hein hein haMerkavah"*⁴,

And on the contrary -.

The choicest of the Patriarchs*⁴ - must be regarding his holy service in the Land of Israel

(And only briefly - if at all - regarding his affairs and,

dealings with Lavan the Aramean and Esau the wicked)

just as this is regarding the story in the Torah about the service of Abraham and Isaac

(that the main point of the story is about their service in the Land of Israel)

The explanation is as follows:

Based on the well-known principle that,

"The deeds of the fathers are a sign for the children"*⁴,

It is understood,

That the story in the Torah about,

the account of our father Jacob with Laban and Esau

(In the portions Vayeitzei and Vayishlach is a,

A sign and a directive to sons,

to Jews in their service.

With the story in the Torah about our father Yaakov

(

"And Yaakov went out" and,

"And Yaakov sent")

- which is the first time in

Torah where it speaks in the Torah with an elaboration of details about the service

(from the Patriarchs)

In the world - learns Torah - Torah from the term hora'ah" (teaching) - instruction for generations - that the purpose of the service of a Jew is to bring about in the world,

And teaches him also the order of service in this in detail:

And Yaakov departed from Be'er Sheva and went to Charan" means,

in general,

the descent of the soul into the body*⁴.

The soul of every Jew - ,

The soul You have given me is pure” - comes out from,

Beer Sheva",

Sefirah of Binah

(source

(Beer)

from the seven midos of Atzilus/ and descends into my Malchus⁴,

Charan",

until the descent

(of Malchus)

in the worlds of BiY״A,\,

You created it, You formed it, You breathed into it, bi"\,

until into this physical and material world,

the wrath of the Omnipresent,\,

Which is "full of kelipot and sitra achra"⁴,

Which conceal and hide G‑dliness,

And on the holiness and spirituality of the soul,

Until more - they can, G‑d forbid, harm a Jew

(As Yaakov feared\")

The intention of the great descent, however, is,

that on the contrary: a Jew

(Yaakov)

should overcome the concealments

Parshas Vayeitzei,

9 Kislev

and the stimulants of the materialism and physicality of the world

("killed")

And on the contrary -

(specifically)

There build a house in Israel,

in the manner of,

his perfect staff⁵,

And that is - through the fact that being a physicality in a body he reveals - through the observance of Torah and mitzvos - the light of the soul,

And through this - he transforms the materialism into physicality,

And makes from the physicality - that it should be null and secondary until a vessel for spirituality

(his soul / until his physical body becomes united with his soul.

As it is hinted immediately at the beginning of Yaakov's departure and descent -.

"And Yaakov left Be'er Sheva and went to Charan": specifically through,

"to Charan" - the descent of the soul below - is done and undone.

"And he went" in the soul itself,

as it is written".

"And I will give you walking paths among those who stand."

And moreover — it says,

"And he went to Charan" and not,

Regarding - because the service below affects the matter of the walking

(,

and he went")

Length in the reality of,

wrath of"

(,

the wrath of the Omnipresent")

itself.

And therefore it does not state,

and he went to Charan,

If it would have meant only that Yaakov went to Charan

(But the going and Charan remain two separate matters/ only -,

went to Charan",

which hints that the going

(spiritual)

relates also to the existence and to the existence of Charan itself.

And we should add,

Then this is also hinted at in the addition of the letter Heh of,

charonah"

(and not,

lichrak)

- in the statement of our Sages,⁵

This world was created with the letter Heh."

That means,

So through the departure from Be'er Sheva to Charan,

one reveals in Charan - the Hei

(from the Name HaVaYaH)

with which this world was created,

namely the G-dly power and vitality that animates creation,

and in the well-known phrase - the,

power of the active within the acted-upon

then one sees and recognizes in this,

the affected"

(the physicality of the world)

the,

the power of the agent"

(the divine vitality/ and until the,

the affected" is only an expression of the,

the power of the agent"

(which expresses itself in the form of the affected)

He encountered the place and spent the night there because the sun had set,

And he took from the stones of the place and placed at his head and lay down in that place"⁵⁵:

At the time when the soul of a Jew descends downward to clothe itself in a physical body in this physical world,

"olam" from the language,

"Helem"⁵⁵ - is immediately here the,

"for the sun has come",

a concealment after the revelation of,

"sun and shield, Hashem Elokim"⁵,

and if all result from it becomes,

"and he lay down in that place" - and if

40 and

Sefer HaAvitot - HaChas1"n

The concept of lying down in our state*⁵ or the "head" of the person

(the level in him)

is equalized to the "leg" of the person

(the lower in him)

[as follows in section 7/ through the concealment and hiding of "the physical and material world itself, and it is the lowest that has no lower beneath it, with the concealment of His light, blessed is He, and darkness double and redoubled"]

[and particularly in the darkness and night of exile, when "our signs we have not seen"•⁶,

and especially in the footsteps of Mashiach,

and we are in a state of sleep and lying down,

Where the revealed powers stand in concealment,

And consequently, the head and foot are equal]

And even more⁶ - the lower world is "filled with kelipot and sitra achra that are directly opposite to G-d"

(rebels/ and therefore the one who says 'And he took from the stones of the place' - "he feared from before Zazizach Rezach".

But specifically through the descent, a revelation and strengthening of the spirituality

(the soul)

also in the physicality of the body,

So also in a lowly state of "and he lay down there because the sun had set, and he slept,"

Or the head is compared to his body,

He draws the holiness of the soul into his body,

And furthermore,

Or it becomes "and he slept" to a higher level,

Or the physical body becomes

united with the soul,

Through which a greater completeness is revealed, incomparably superior even in the soul,

as follows.

We will understand this by prefacing the question

(as the commentators ask⁶)

On what the verse relates: "And he encountered the place etc., and he lay down in that place":

At first glance,

How is it that specifically "in that place" - the place of the Beit HaMikdash - did Jacob lie down to sleep⁶? Even though "the sun set for him suddenly, not at its proper time, so that he would lodge there"⁶⁶,

and yet Chazal⁶ on the words,

And he lay down in that place" itself - "Here he lay, but for all fourteen years that he was hidden in the house of Ever he did not lie down•⁶

("That he was engaged in Torah study"*⁶)

Where he lay, but for all twenty years that he stayed in the house of Lavan he did not lie down,

And specifically, spending the night in the place of the Holy Temple, Jacob lay down to sleep•"

Sham Vayeitzei,

9 Kislev

41ו

From this itself it is understood,

that the lying down is

(also)

without ?nin for elevation,

And on the contrary - without ?nin the most n?lah; and the ?nin comes revealed specifically in the place of the Holy Temple,

And one can say the explanation of this:

The difference in physicality between ?midah and sitting and lying down,

Is: in ?measure and

(even)

Sitting is visibly discernible the difference between the upper part

(the head and middle)

of the person and his lower part

(the leg) so the blood is 'upper' and carries with the blood,

lower"; but when a person sleeps,

his upper part and lower part are in equal status.

And in spirituality, the matters: the upper part of the man means his spiritual content and essence; his lower part,

means primarily his physicality.

From this it is understood,

that although simply and openly the matter of lying down - where,

"milui"

(spirituality)

equates with,

"mitah"

(Physicality)

- a very great descent

(in the aspect of revelations) Pug? Dostw?gen - is,

In the root and innermost aspect of the matter,

there is an extremely great elevation,

that specifically in that situation stands the,

Me?lah" together with that.

Mateh" in complete comparison,

What this comes from the aspect of revelation of His Essence and Being, may He be blessed,

And being

Completely "nullified" before all the limitations of the world and of time,

they are both, regarding them, in a truly equal comparison.

And it is known that the simplicity of a simple person

(which in him does not illuminate through the intellect that is in the head)

is connected to the simplicity of the Essence.

And this is later drawn down even when he rises from the state of lying down,

Then the air there where one hears the boundaries and differences between above and below

(So this is,

"above" and this is.

"below")

- becomes nullified and His Essence is revealed; then the difference between above and below exists only in their,

"depiction",

but in,

"essence" they are one and the same matter - the revelation of His Essence.

That is,

So, the service of a Jew in his departure from Be’er Sheva, going with “ranah,” involves two matters:

In addition, the strengthening of the revelation of spirituality and the concealment of physicality,

In a manner that physicality does not conceal, but rather it is a,

vessel for spirituality.

[Whereas then physicality, as it stands within the limits of its existence, still conceals and hides spirituality} becomes nullified.

The equalization and unification between physicality and spirituality

(or within the boundaries of their existence)

by means of the revelation of the Essence that is above both of them.

Based on this, one will understand the conduct of Yaakov from,

"And he lay down in that place" — and on the contrary: specifically because this is the place of the Holy Temple,

what is there is

(was afterwards)

Purpose and perfection

Sefer HaSichos - 5752

The drawing down and revelation of G-dliness,

up to the revelation of the Essence

(in the Holy Temple,

and particularly in the Holy of Holies,

where there was the Ark, whose place is not measured - this brought,

and he lay down for the sake of superiority,

The complete unity of lower and upper•⁷ through the revelation of the Essence.

And this is what the verse clearly continues•⁷.

And he dreamed, and behold a ladder set up on the earth, and its top reached to heaven; and behold angels of G‑d ascending and descending on it,

And behold, the L‑rd stood beside him etc.,

The connection and union.

earth" and,

heaven" through His very Self,

And consequently, all the angels are there as well.

And it can be said,

Then this is also the explanation in the inner aspect of the matters that at the time,

"And Jacob awoke from his sleep" is.

And he said, "Indeed, Hashem is in this place and I did not know"⁷⁷ - then the revelation of.

Hashem"

(the essential name■⁷)

is

higher than the aspect of "knowledge",

And thus, knowledge is a boundary of 8,

"above"

(Knowledge is indeed connected with the brains that are in the head,

which are recognizable and revealed during standing and sitting)

However, from the aspect of essence and being, they are above and below truly equal

(as above)

And in continuation of this -.

And he was afraid and said, 'How awesome is this place! This is none other than the house of G‑d,'

a house and dwelling for Him, blessed be He,

And when He dwells in the dwelling, He reveals Himself there in all His essence.

And all this after

[after the erection of the matzeivah,

as will be explained in section 10]

brought out in Yaakov the vow until its completion -,

"All that you will give me, I will surely tithe to You" — through the revelation of the Essence, it becomes revealed that,

"All that you will give me" — physical and spiritual together — is in the category of,

"I will surely tithe",

the sefirah of Keter",

And furthermore — "to G‑d, to your Essence",

And since the entire existence of,

"All that you will give me" is only like,

"to You",

Revelation of His Essence, may He be blessed.

Shabbat Parshat Vayetze,

9 Kislev

Based on the above, one will also understand that what,

And he took from the stones of the place and placed [them] at his head and lay down in that place⁸:

On,

"And he placed [them] at his head" Rashi explains:,

He made them like a kind of funnel around his head, because he feared from wild animals,

They began arguing: one said, 'On me let the righteous one rest his head', and the other said, 'On me let him rest'.

Immediately the Holy One, blessed be He, made them indeed one etc.?

Although at first glance,

What does the funnel around his head help? Can't wild animals attack the rest of his body? - The commentators explain,

That in truth, Rashi's intention is that Jacob had surrounded his entire body with stones,

And therefore he is precise in his language,

funnel,

When this is•,

There* a small pipe that comes out of the gutter.

It is not a downspout unless there is a gutter there"*?

One needs further to understand: a)

Three: his soul is primary and his body is secondary.

Thorns reveal the quality from the names of his body,

His ministers became upon her also in the soul,

Moving the eye,

with G‑d from Melastlamia.

according to the above,

Why is the verse

(and similarly in Rashi)

emphasizes,

and he placed at his head"**? b)

In the body of the matter: in what does the salvation from animals consist by making a,

gutter"

Wild animals can jump across a gutter"

Apparently in the tangible?

peg.

And it can be said the explanation in this - in the manner of Chassidus":

Action of Yaakov from,

And he took of the stones of the place and placed them at his head" was a spiritual service - that he drew down and revealed in his physical reality the light of the soul with great intensity,

And this is the concept of the stones.

(intensity)

And when the true existence of physical reality is revealed

(The soul/ has the hiddenness and concealment of physicality, no grasp of place, not,

and consequently, can evil beasts not harm Jacob?

And since,

The place of the dwelling of the G-dly soul is in the brain that is in the head,

and from there it spreads to all the limbs"* - therefore the main revelation of the intensity of the soul and spirituality -,

Stones" - specifically,

in the brains of the head",

from his headrest".

And this is what Rashi continues ⁸,

they began quarreling with each other, one saying ⁸"Let the righteous one rest his head on me" and the other saying "on me let him rest":

44 and

Sefer HaSichos - 5752

The dispute was

(as commentators explain)

between the stones of the drain which were "surrounding his head" and the stones of the gutter which were surrounding his body.

And the content of the dispute was that "upon me a righteous man rests his head, etc." - that is,

that the intensity

(the matter of the stones)

the revelation of holiness in the body part of Yaakov should be like the intensity

(stones)

The revelation in the head part of Yaakov,

"the place of dwelling of the G‑dly soul."

"Immediately Hashem made them one stone" - the revelation of the intensity of holiness

(stones)

was the same in the head part of Yaakov and in the body part of Yaakov,

the purpose and completeness of the connection and unification of the "above" and the "below" as "one stone",

through the revelation of the Essence,

that then became "and he lay down in that place."

The equality of the head and the foot.

[And it is obvious that then there is no place at all for strengthening the vitality,

and on the contrary]

And since the revelation of the Essence comes specifically through the

(descent? / deviation"

[Because the revelation of G-dliness in "ascent" is still from the aspect of revelations,

and specifically the "descent" — since its definition is "concealment" — calls forth the drawing down and revelation of the Essence, which is not defined by the definitions of concealment and revelation! Therefore, the true strength of holiness is...

(Revelation of the Essence)

Performed through stones,

in the category of "inanimate".

And this becomes then a "monument" - "And this stone which I have set as a monument shall become the house of G-d"⁸²,

⁸²,

a house and dwelling for Him, may He be blessed,

for His Essence.

Based on all the above, one understands the special power that Yaakov had when coming to Charan,

through which he was able to overcome the concealment of Charan,

and even more — to connect and unite the upper and lower realms,

soul,

and body,

through the revelation of the Essence.

And since this innovation was accomplished through the descent into Charan — therefore Yaakov established the twelve tribes of Y-ah specifically in Charan,

until the aspect of "his bed was complete."

And to add,

Then, according to the above, the precision of the language of our Sages 'naztuzu shleimah' is understood

(and not 'his descendants' and the like)

- or from the language of 'anav' 'mateh'

(lower)

Then or the 'mateh'

(lower)

is in perfection,

until even more - that also in the lying state

(on the bed)

which then is his head, body, and legs equally,

he reveals how this is "

(His bed)

complete" - completeness of revelation of the Essence,

What makes small and great equal.

That this is accomplished specifically in Charan

(staff)

And "the deeds of the fathers are a sign for the children" - the parity between his higher part and his lower part,

so that even the "staff" - is

(in the language of the verse regarding Moses)

"staff

Parshas Vayeitzei,

9 Kislev,

Elokim bidir,

And through this He does all the signs and wonders in the land of Egypt - from the word strait and border¹•■,

Then,

From the straits I called upon Hashem• and becomes the,

Answer me with wide expanse of Hashem"■•׳ - revelation of the spaciousness of the essence of Atzmus,

Because the completion of the clarification of the staff comes specifically through the revelation of the Essence that is above up and down,

the simplicity of the essence which is connected and unified with the simplicity of a Jew,

and in the well-known expression - ,

Yisrael and the Holy One, blessed be He, are entirely one*

(as discussed at length in the farbrengen of the previous [event])

Since the main service of Yaakov in Charan, as narrated in Parshas Vayeitzei, was regarding himself - the revelation and unification of the soul and body,

"His bed was whole" - and one must have the action mentioned in completeness *and in relation to the world"¹ - one then comes to Parshat,

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

And they speak mainly about the clarification of the world

(Esau> by Jacob:

It is explained in Chassidus*¹,

that Jacob is the aspect of rectification and Esau is the aspect of chaos,

and Jacob sent angels to Esau because he thought that Esau had already been refined,

and therefore can

Being the connection and unification of multiple lights

(and vessels)

of Tohu

(Esau)

with

(lights and)

many vessels of tikkun,

When this is the completion of the clarification of the physicality of the world,

Then he becomes a,

vessel,

and even more - becomes united in complete unity with spirituality,

through the revelation of the Essence which is above Tohu and Tikkun,

which is then revealed also within the boundaries of Tohu and Tikkun,

so that their entire essence is the revelation of His Essence, blessed be He,

and from this perspective, they are truly one.

[But in practice, Esav was not yet ready then; and this is specifically in the time of the true and complete redemption,

as it is written•■,

"Until I come to my lord, to Seir" -,

"And when will he go? In the days of Mashiach, as it is said"■ And saviors shall ascend Mount Zion to judge the mountain of Esau""׳,

And as below, section 18]

The two aforementioned parshiyos

(Vayeitzei and Vayishlach)

In the service of our father Yaakov - which are the first places in Torah where the order of service below is explained - reveal the content and purpose of the entire service of Torah and mitzvos.

(and particularly after the giving of the Torah)

: to clarify and refine the physicality of the body and the world,

and making it a,

vessel for the spirituality of the soul,

until the physicality itself reveals the power of the active in the passive and becomes one thing and one continuum of spirituality,

in it - a dwelling place for the Blessed One in the lower realms,

for His Essence.

As it will be opened in the completeness of the revelation in the true and complete redemption,

that the physicality of the body and the world will be refined and they will be able

46 and

Sefer HaSichos - 5752

to receive the revelation of the light of G‑d,

"And the glory of G‑d will be revealed and all flesh together will see that the mouth of G‑d has spoken."•

The flesh itself will see Elokus,

Because there will be completeness of the revelation of the power of the actor within the acted,

Until that, on the contrary -

A stone from the wall will cry out, etc.

The physical acted being

(inanimate

(stone)

Vegetative² and living,

and all the more so the human body*")

physicality to it

(through which the essential power is revealed)

and will reveal with an outcry the aspect of the effector

(the spiritual)

and the Supreme Will⁵ in the entire world,

*"A woman shall encompass a man",

The soul is nourished from the body•׳⁶.

But the purpose of Torah! in general - to create the connection between spirituality and physicality - was further strengthened by the revelation of Chassidus,

whose essence is - to create and reveal the connection and unity of Divinity and the world: through the revelation of the inner dimension of Torah - the hidden aspects of Torah! _ _כפי as it was revealed in Chassidus,

Becomes the connection of the hidden aspects of the Holy One, blessed be He, with the hidden aspects of Israel"⁶,

And this gives the power to also transform the staff of the physical world,

So that it should become a vessel for the revelation of G‑dliness,

of the revealed aspect of the Holy One, blessed be He,

and also of the hidden aspect of the Holy One, blessed be He.

And in particular — through the revelation of the teachings of Chassidus Chabad

[Which reveals the essence of the innermost dimension of the Torah—/ and which brings G‑dliness into a garb of understanding and comprehension in [the levels of] Chochmah, Binah, and Daas,

in a manner of,

“They shall be sustained from it.”

Understanding also in human intellect

(the created, formed and made/ until also in the intellect of

Shabbos Parshas Vayeitzei,

9 Kislev

the animal soul

(

destroyed"/ in him also in the intellect of the nations of the world

(

Esau")

And in the well-known language¹ -,

Your springs shall spread forth",

or the wellsprings of Chassidus

(from the Baal Shem Tov)

themselves should be spread

(until in a manner of,

they will spread out)"

there is no "outside"¹,

until there is no outside that has no outside from it,

then air nature of the world and air,

"outside" should be a vessel and until become united with G-dliness.

And one could say,

that therefore the main revelation of Toras HaChassidus is in the month of Kislev,

as is known"■ that Kislev,

The third month of the winter months,

corresponds to and is connected with the month of Sivan,

the third month of the summer months,

which the third is connected with the Giving of the Torah"■: the month of Sivan

(ירחא תליתאי"׳)

is the time of the Giving of the Torah,

the revelation of the revealed Torah,

and the month of Kislev

(The third in winter)

Is the time of revelation of the inner dimensions of the Torah,

- In this month there are several special days in the history of Chassidus: 19 Kislev,

The festival of redemption of the Alter Rebbe,

The founder of the teachings of Chabad Chassidus

(In addition to this, which is the yahrzeit of the Maggidx is the,

"The New Year of Chassidus",

As is known, that then

(,

Nad Fetter-

Burg")

The main subject of,

Your springs shall spread outward".

9 Kislev - the birthday and yahrzeit of the second Rebbe of Chabad,

The Mitteler Rebbe.

10 Kislev - my festival of redemption. Or Chanukah at the end of the month of Kislev, is there a connection with the revelation of the inner dimension of the Torah to the outside,

Because the main miracle of Chanukah is the miracle of the oil,

Which the oil in the Torah is the secrets of secrets of the Torah,

And one must light it,

at the entrance of his house from outside,

In a manner that the revelation of the secrets of secrets in,

his house should illuminate

(through

the entrance of his house)

Iyar,

outside".

The explanation in this

(the connection from Kislev to revealing the inner dimensions of the Torah)

The difference between the month of Kislev

(the third of the winter months)

and Sivan

(The third of the winter months x is”: the winter months are the days of rains.

(When one says,

“Mashiv haruach umorid hageshem” X and that rains are connected with the service of man below,

And as it is written■

“For Hashem Elokim had not caused it to rain upon the earth and there was no man to work the ground,”

“And a mist ascended from the earth and watered the entire surface of the ground",

But not so the summer months

(which come after the days of rains)

are connected primarily to the matter of dew,

which comes from above,

Dew is not withheld.

Sefer HaSichos - 5752

Specifically in the matter of rains - which come through the service of the staff,

in

(rains also from the term)

the physicality of the world - the completeness of the connection between above and below is emphasized: "And a mist ascended from the land,"

From earth ascends from below to above without "Ad"

(yesod dak)

And this shows that it is connected and approximately to the definitions of the lower,

"and watered all the face of the earth",

from above to below,

The rains are the earth of the clouds of heaven (shmaya)

(higher x but in the manner of "and watered all the face of the earth",

They flood the entire land,

the entire physicality

(or also "face of the earth" - the inner essence of the physical land / like the nature of a liquid

(water)

is,

that the reality which it touches becomes completely saturated and flooded in the liquid.

And in this consists the deed of

("There is no water but Torah" in general,

and particularly)

the revelation of the teachings of Chassidus

(in the month of Kislev)

to imbue the human intellect

(created)

and the physical reality of the world with G‑dliness,

"the waters of pure knowledge"¹,

"Know the God of your father",

"until in a manner of 'all is liquid'"*,

"that the entire world

(materiality)

"is completely taken over and saturated with G-dliness

(spirituality)

"The earth is full of knowledge of the L-rd as waters to the sea

The third of Nissan,

whose meaning is - service from above downward

(in the manner of the service of the righteous)

And Kislev is the third month from Tishrei,

whose meaning is - service in a way from below upward

(in the manner of the service of repentance)

- Likkutei Levi Yitzchak, ibid.

"Coverings""¹,

as it will be revealed in the true and complete redemption

(which comes through "your springs will spread forth outward")

And one should add,

that this is also hinted in the word "Kislev",

letters.

Kis Lamed Vav""■ - that the levels in G-dliness that are "Kis" (throne)

(from the language of covered^ covered from its own perspective)

(coming from the hiddenness of the Holy One, blessed be He)

become revealed below in "to him"

(in gematria "these",

which indicates the completeness of the revelation)

- are the attributes of man,

which divide themselves into six times six,

the completeness of the revelation of the attributes in detail

(six times six = thirty-six)

In the revelation of Chassidus during the month of Kislev itself - the connection between spirituality and physicality is revealed especially through the manner of the revelation of Chassidus of the Mitteler Rebbe:

It is well known¹ that the revelation of the teachings of Chabad Chassidus was in an orderly manner,

and each of our Rebbeim and Nesi'im revealed and opened another stage and path in this revelation,

in accordance with the order of revelation of a new intellect

[Even though who is this and who is that to delve into and differentiate among the luminaries of Chassidus,

But our Rabbis, our Nesius themselves revealed the levels]

: The Alter Rebbe is the level of Chochmah of Chassidus — he revealed the topics in Chassidus in a manner of a

Shabbos Parshas Vayeitzei,

Shabbos of Kislev

point.

Then the Mitteler Rebbe — the level of Binah — brought out the point

(the point of Chochmah)

with a broad explanation in understanding and comprehension,

Until with the expansion and enlargement,

Rechovos HaNahar",

from Binah¹⁴¹.

For example, like the waters of the river

(Binah)

which are drawn from the spring

(Chochmah) but in the river they become expanded and spread out.

He lives with it in his Chassidic discourses,

That the matters of Chassidus of the Old Rebbe come out in him with great revelation,

In expansion and amplification".

In order to complete the unity of the intellect with the object of knowledge,

And in our case - the unity of the human intellect with,

Daas Hashem" through the study of the teachings of Chassidus - requires that in addition to the comprehension in the point of Chochmah, one should also have the understanding of Binah in a manner of expansion.

And likewise it is understood regarding the unity of spirituality and materialism

(G‑d and the world)

What is revealed through Chassidus,

That its completeness is revealed by the fact that in addition to wisdom, one also has understanding

[As it was also expressed in the physical life of the life of the middle Rebbe - as is known⁴³■ The words of the Tzemach Tzedek about him:,

That if one would cut a finger of the father-in-law,

No blood would flow, only Chassidus"

That his physical life - his blood,

The blood is the soul״⁴⁴ itself - was Chassidus

(spirituality)

And one could say,

So the reason for this is because the,

the expanses of the river" from Binah

(are not merely an expansion and downward from the point of wisdom,

but because they)

derive from the root of understanding

(which is above wisdomx in the space of the self,

therefore it has the power to connect spirituality and physicality, being above both.

[And conversely: the revelation of this space of the self,

comes specifically through the service below,

"From straits I called Yah; He answered me with expansiveness of Yah."

as above]

And it can be said,

so this is also the hint in his descriptive name -,

Der Mitteler Rebbe": Mitteler means that he comes in between from a first and third,

and connects them both together.

Der Mitteler Rebbe - being on the level of Binah - connects the Nasi before him and the Nasi after him,

Der Alter Rebbe

(Chochmah)

In the Tzemach Tzedek

(Daas, such that in him are included the three heads and fathers of Chassidus

(corresponding to Chabad)

Because in him is brought out ■ the totality of the action of revealing Chabad Chassidus to connect G-dliness with the world.

Sefer HaSichos - 5752

Regarding the aforementioned sefirah, it is understandable why specifically by the middle Rebbe we find the novelty and perfection,

That his physical days of life were,

From day to day.

(That he passed away on the day he was born - 9 Kislev)

Because by him there is an emphasis on the unity of spirituality and physicality.

(And as it comes in the category of atzmut,

the expansion of the self/ Then the perfection in spiritual work expresses itself and,

drunk"

(,

and watered all the face of the earth")

also his physical days and years,

so that they too are complete and perfect

(,

fulfilling their years.

from day to day")

Based on this we can say another reason why the day

(9 Kislev)

is also the eve and preparation for 10 Kislev,

his festival of liberation

(which was established as a holiday in the first year

(1828/ a week after the histalkus"')

- Because the perfect connection of the perfection of the tzaddik's service in spirituality with perfection in physicality

(in his days and years)

is 8 a fitting preparation that provides the power to accomplish the matter,

the redemption" in humility,

"May your springs spread forth outward"

(as is known that the redemption from the middle Rebbe,

similar to the redemption of the Alter Rebbe,

is primarily a redemption in the matter of disseminating the wellsprings of Chassidus outward, regarding which there was previously an accusation/ that even in the manner of revealing Chassidus from the middle Rebbe

(באופן פון,

רחובות הנהר")

ביז דער מאסר וגאולה,

קומט צו אין דעם גופא א ״גאולה״ - א גאולה און פריצת גדר שלמעלה ממדידה והגבלה,

וועלכע גיט צו נייע כחות,

ביז שלא בערך,

צו מחבר זיין עליון ותחתון

(ע-ד דער אויפטו פון ביטול הגזירה בין עליונים ותחתונים בא מתן תורה"׳

(from the revealed aspect of Torah openly)

/

Until later - that the redemption of 10 Kislev becomes an initiation and preface to the redemption of 19 Kislev,

"Rosh HaShanah for Chassidus""'.

And to add,

that in this comes to

In the first year, b.

storms,

exact.

But in the years after Vav-Heh,

the Celebration of the Redemption

(14th of Kislev)

is in the storms of Babylon,

and especially that it comes on the day after the 9th of Kislev,

his birthday and his yahrzeit.

Sham Vayeitzei,

9th of Kislev

and 5

Further emphasis in the determination of this year,

when the 9th of Kislev falls on Shabbat:

On Shabbat, the spiritual holiness of Oneg Shabbat

(which is above the world)

is drawn into the physicality of a Jew - into his eating, drinking, and sleeping,

Through the fact that the mitzvah to prolong the pleasure of eating and drinking¹⁵,

And sleep on Shabbat is a delight⁵¹.

Until the extra soul that is drawn down on Shabbat⁵² effects a change also in the nature of the animal soul⁵²,

Until in the nature of the physical color*⁵⁵⁵,

And also in the physicality of the world⁵⁵.

Yah.

All the above is beautiful and relevant to all generations of Jews.

All the more so in our generation and in our time - which according to the signs in Chazal

(in tractate Sanhedrin,

in Midrashim and elsewhere)

they already hold the actual reward,

and as mentioned recently,

then after the exceedingly great multitude of our deeds and our service in the sum of all generations,

and particularly after the

service of our leaders, the Nesi'im,

beginning from the fathers of Chassidus and the days of their redemption.

(on the 19th of Kislev and the 20th of Kislev)

and the days of their birth and their yahrtzeit

(on the 9th of Kislev,

on the 24th of Tevet etc., and from then already passed several generations and years,

until the work of the holy [one] ... our master ... the president of our generation - one has already completed all the clarifications,

including also - the clarification of,

Esau is Edom⁵,

and all the more so and a fortiori, that even in the time of Jacob, Jacob already held and thought that Esau had already been clarified

(And from the level of Yaakov, it was indeed so)

As known,

After much work since then,

Esav was already completely clarified,

As we also see in the conduct in this time

(in the exile of Edom)

of the nations that descend from,

"Esav is Edom,"

in the manner of malchus of chesed

(and so the leadership is spread in additional countries,

as has been seen and is seen, especially recently)

It is therefore understandable,

that now we are already at the state that the physical body and even the physicality of the world has already been completely clarified and purified,

and is a

vessel ready for all lights and spiritual matters,

Including and primarily - the light of⁵ our righteous Moshiach,

the light of the true and complete redemption,

until - to the revelation of the simplicity of the Essence of His Essence and Being, may He be blessed,

as it is revealed in the simplicity of the Essence of our righteous Moshiach

(which is above the level of Yechidah and all the Names, levels, and influences, etc./ And through this - becomes

52 and

Sefer HaSichos - 5752

when it is revealed in the simplicity of every Ayeh

And the only thing that is lacking is — that a Jew should open his eyes properly,

he will, and as if everything is already ready for the Redemption! We already have the "Shulchan Aruch",

We already have the Leviathan, the Wild Ox, and the Preserved Wine,

and Jews are already sitting at the table - "table of the patriarchs" ■ < King of kings, the Holy One, blessed be He / together with our righteous Moshiach

(as it is stated in the holy books ■•■ that in every generation there is "one from the seed of Yehudah who is fit to be Moshiach")

and in our generation, the Nasi of our generation, the Rebbe, my father-in-law, the Admor,

and after forty years from the histalkus of the Rebbe, my father-in-law, the Admor, one already has "a heart to know, eyes to see, and ears to hear" ■:

Now it only needs to be,

as mentioned,

that one should open the "heart to know" and open the "eyes to see" and open the "ears to hear",

and so forth - to utilize all 248 limbs and 365 physical sinews - in addition to the study of Torah and fulfillment of commandments in general

(248 positive commandments corresponding to 248 limbs"■ and 365 negative commandments corresponding to 365 sinews••■)

- on the study of the inner dimension of Torah as revealed in Chassidus and fulfillment of the directives of our Rebbeim and Nesi'im,

including - to learn about matters of Redemption,

in a manner that this should out-

Open the heart, eyes, and ears — so that one should understand,

see and hear, literally, in the physical world — the true and complete Redemption in actual practice,

and learn the Torah of Mashiach

(the inner dimension of the Torah)

in a manner of seeing,

and that everything is already prepared and ready,

one need only open one's eyes and he will see it!

And in simple letters regarding actual deed:

Since the connection of soul and body, and spirituality and physicality is already here in completeness

(as above/ and it is already all ready for the redemption - we must do things that will reveal it actually in practice,

And first and foremost in humility that the time causes - on the birthday

(when his mazal is dominant)

And the yahrtzeit of the middle Rebbe - to add in the study of his Torah,

Specifically in the manner of "Rechovos HaNahar" of Binah

(which connects spirituality and physicality as above at length)

And the lesson in this applies to all Jews,

men and women

(as discussed many times that the study of Chassidus and spreading the wellsprings outward applies simply also to Jewish women and girls,

and especially that through this, 'Behold, he comes' — the King Moshiach)

And 'study is great that brings to action'... — meaning to bring out in actual deed and service,

and learn from the Mitteler Rebbe, in whom was expressed the perfection of his service in the teachings of Chassidus in the physicality of the body and the world

(in time and place)

"Fulfills their years from day to day" - so each one should have a special effort to

Parshas Vayeitzei,

9 Kislev

53 and

to bring out and reveal the spirituality and Chassidishkeit of him in his physicality,

that in his physical matters,

And in his physical time and place,

Let the warmth and vitality of his Judaism and Chassidic way of life be heard,

Until there is no separation between them at all,

But they are one and the same thing.

In addition to this - one should ensure that Chassidic farbrengens are held in every single place,

Beginning with the Festival of Redemption of Yud Tes Kislev,

Where there they speak and learn from the teachings of the Master of the Redemption,

And accept good resolutions regarding the aforementioned matters,

Including Iyar - resolutions to make appropriate preparations to arrange Chassidic farbrengens,

and large farbrengens,

on Yud Tes Kislev,

the holiday of redemption of the Alter Rebbe,

and that this be done in every place, in all corners of the world,

until even in a remote corner - so that every nook in the world

(the physical world)

wherever Jews are found, should be permeated with the Chassidic light and warmth of Yud Tes Kislev,

Rosh Hashanah of Chassidus".

And so one should also continue the Chassidic farbrengens during the month of Kislev,

and especially during the special days connected with the teachings of Chassidus and the ways of Chassidus,

until Iyar - at the end of the month of Kislev - making farbrengens during the days of Chanukah,

and in the spirit of lighting up oneself and the surroundings with the Chanukah candles,

at the entrance of his home from the outside",

and in a manner of adding and going and light from day to day"■,

Including - as is the custom of our Rebbes, the Nesi'im⁷ - to make parties for the household members during Chanukah,

and to distribute,

Chanukah gelt" to the household members·"

and especially to the children,

boys and girls.

That when each one fulfills the custom — with appropriate publicity - and further with addition and expansion by adding in giving,

Chanukah gelt" in abundance

(that through this there comes to the joy of the children)

- one connects again

(through the observance of this custom)

with our Rabbis, our leaders,

and this gives further strength to bring their Torah and their instructions and their customs into one's own daily life.

And especially - also the custom of Israel that was born and spreads in this time - to learn matters of Redemption and matters of Moshiach,

in order to prepare oneself and others further for the revelation of the true and complete Redemption,

as above.

ויהי רצון,

אז פון דעם דיבור וקבלת החלטות טובות בענינים אלו איצטער - זאל דאס שוין גלייד ארויס־ ברענגען בגלוי די גאולה האמיתית והשלימה ע״י משיח צדקנו,

לעיני בשר פון יעדער איד און אלע אידן,

ותיכף ומיד ממש גייעז אלע אידן -,

ארו עם ענני שמיא״י״ - צוזאמען מיט אלע מעשינו ועבודחינו,

צוזאמען מיט אלע רכושים גשמיים

(,

כספם וזהבם אתם"•⁷׳/ צוזאמען מיט די בתי,

"a minor Sanctuary"¹⁷,

and also the private houses

(Consequently, all rooms will go of their own good will."

- which have become entirely ... with the light of Chas-sidus and holiness of the soul

(as above/,

"And I will dwell in their midst" - in our holy land,

in Jerusalem, the holy city,

To the holy mountain,

in the Third Holy Temple

[Because then the miniature Sanctuaries and the private homes are called

- 5752

miniature Sanctuary - become connected and attached¹ to the.

The Sanctuary of G-d which Your friends established in the Holy of Holies,

where the Foundation Stone is located,

from which the world was founded,

And furthermore, and this is the main point - its content• and immediately, literally.

Taraz-miz na,

Sefer HaSichos - 5752

From sichos of Shabbos Parshas Mimolach,

16 Kislev 5752

Among the special aspects of this day and this matter: its beginning - Erev Shabbos,

in which the preparation for Shabbos is made,

the eating* of the Shabbos day,

as it is said,

Whoever toils on Erev Shabbos will eat on Shabbos* - on the day of 15 Kislev,

in which,

the moon stands in its fullness of completeness¹,

the completeness of the month of Kislev; and its conclusion - the completion of Motzaei Shabbos,

which continued until the third day of the week - on the 19th of Kislev,

The festival of redemption• of our Rebbe the Elder? The holiday of holidays? The New Year of Chassidus?

And a special advantage in this fixed time that corresponds to the fixed time of the 19th of Kislev for the first time

(in the year 5559)

- as the words of our Rebbe the Elder in his famous letter that his redemption was on,

the 19th of Kislev,

with the third that was doubled in it, for it was good.

When I read in Sefer Tehillim the verse 'Padeh b'Shalom nafshi'*

(Sh'*am - division of Sefer Tehillim

for the days of the week• The remainder of this verse for the lesson of the third day, and consequently,

occurred on the day of Sh*ak before it on the 16th of Kislev,

and the eve of Shabbat on the 15th of Kislev.

And just as all the matters

(and especially the most general and essential matter of Yud-Tes Kislev,

the New Year of the teachings of Chassidus)

they are with Divine Providence,

and with utmost precision,

it stands to reason that there is a connection and relevance between them - that the blessing and empowerment of Yud-Tes Kislev

(which is drawn from the Shabbos preceding it? after and through the exertion of Erev Shabbos)

it is from the fifteenth of Kislev,

in which,

the moon stands

(of the month of Kislev)

In completeness*,

As follows.

And in advance a question and wonder regarding the festival of redemption, 19 Kislev,

the festival of festivals - which has a change relative to other festivals:

Pesach and Sukkos - are established on the fifteenth day of the month

(Pesach on 15 Nissan and Sukkos on 15 Tishrei)

in it,

The moon stood in fire for death*.

And Shavuos - additionally, that "the verse did not hang this holiday."

In a few days of the month only on the fiftieth of the Omer*•? After all,

its determination in the days of the month

(,

sometimes five, sometimes six, sometimes seven*")

it is on its first holiday of the month,

When the moon

(and its analogue among Israel, who are "similar to the moon* and,

"count by the moon•" )

grows day by day.

56 R

Sefer HaSichos - 5752

Regarding the 19th of Kislev - not only is it not on the 15th of the month,

as "the moon stands in its fullness\"

but rather an extra brain,

which is in the second half of the month,

when the moon decreases from day to day!

And likewise,

(and furthermore),

Regarding the festival of Chanukah - that

(is not like Purim*' whose fixed date is on the 14th and 15th of the month,

when "the moon stands in its fullness"-',

But)

its beginning and most parts are like the last days of the month,

from the 25th of Kislev onward,

when the moon is gradually diminishing,

until it is covered and completely disappears!

And we must first explain the content of the matter of the diminishing of the moon in its second half of the month in relation to Israel who count by the moon:

And by way of introduction - that since in the first half of the month the light of the moon increases day by day,

And in the second half of the month, the light of the moon decreases day by day,

It should seemingly have been the same for the moon, that in the first half of the month the count of days increases

(day 1, day 2, etc., until day 15 / and in the second half of the month the count of days decreases

(day 15, day 14, etc., until day 1)

But,

Not only does the count of days in the second half of the month not decrease,

but on the contrary,

And he continues to add according to the count also regarding the completeness of the fifteenth day - that the count of the day after Nidu

(in which there is a decrease from the completeness of the light of the moon on the fifteenth day)

is sixteen,

one more than the number fifteen,

and the count of the day after it

(in which there is an even greater decrease from the completeness of the light of the moon)

is seventeen,

two more than the number fifteen,

and so forth,

and up to the count of the last day of the month

(in which the light of the moon is completely covered and concealed)

which is 29

(or 30)

various more numbers

(even multiples)

From the number 15!

Furthermore: besides the addition

(also in the second half of the month)

In the number of the days of the month,

The elevation is also emphasized in the gematria and the allusions within them,

For example: the number 17 - the gematria of 'good',

the number 18 - 'life',

the number 19 - the gematria of 'in good',

Number 20 - Yud Daled (14) in its fullness,

Number 21 -,

But good to Israel"*',

Number 22 - "In you shall Israel bless"¹,

Number 23 - the gematria of Tovo,

Number 24 - "And I will make your windows of kadkod"•',

Number 25 - "Thus shall you bless the children of Israel"',

26 - number of the explicit name - Havayah,

27 - in gematria 27,

28 - the number 28,

29 - the days of the month,

thirty days a full month,

etc.

And the reason for this - since there is a commandment and instruction and granting of power "we ascend in holiness and

(all the more so that)

we do not descend"■׳,

that is at its peak all the days of the month,

also

(in the second half of the month)