English translation — ש״פ וישלח, ט״ז כסלו

after the fullness and completion of the moon,

that from day to day it goes and increases even more.

And accordingly, one must understand the essence of the matter of the waning of the moon in the second half of the month,

that after the filling and completeness it goes and decreases day by day - which ostensibly is the opposite of the rule that,

we ascend in holiness and

(all the more so that)

we do not lower""

And one can say the explanation in it:

The moon and the sun are receiver and giver,

that the moon,

it has nothing of its own"",

and receives light from the sun,

And the manner of influence is that at first it receives only a little light,

the birth of the moon - only a point,

and from day to day it continues to increase the light it receives from the sun,

until the fifteenth day, when

the disk of the moon becomes full",

the moon stands in completeness"׳,

that the light which the moon receives from the sun is filled and completed.

But,

However, since even when the light of the moon is filled and completed, it is still in the category of a receiver,

this is not the ultimate perfection of the moon, that it becomes like the sun and does not need to receive light from the sun,

as it is written,

"And the light of the moon shall be as the light of the sun"

as it was before its diminution,

when they were •the two great luminaries".

And it can be said,

When the light of the moon is filled, which receives from the sun,

a higher perfection is achieved, that the moon is like the sun"

(

And it will be

The light of the moon shall be as the light of the sun"/ "the revelation of a level higher than both, that becomes one crown for both,"

And this perfection is expressed in the union between the moon and the sun in the second half of the month,

as follows.

Explanation of the things:

The reason for the change between the first half of the month,

that from day to day, the light of the moon increases and grows,

to the second half of the month,

that from day to day, the light of the moon wanes and diminishes,

is,

because in the first half of the month, the moon moves away from the sun,

and as it moves away from the sun from day to day, its light increases and grows,

And its other half is drawing closer to the sun,

And the closer it gets to the sun day by day, its light diminishes.

And the reason for this - because the relationship between the influencor

(sun)

and the recipient

(moon)

is such that when the recipient is close to the influencor, the recipient cannot influence and illuminate

(due to its nullification to receive the influence)

And the more one distances from the influencer, he too begins to influence and illuminate

(the light that he receives from the influencer/

and the moon's whitening

(,

קייפא טהרו נאולסותא■)

That its essence is the excess superiority over taking the lack - the sprinkle of the baked superiority that was made as his uncovered hand.

And according to this, the lowering and extraction of the moon is between 6 and 60

(see note 15)

- that in this he proposes two matters: 14 - focuses mainly on removal of the deficiency,

the

(18 deficiency which is lacking to him,

and they discuss mainly the extra third,

in the manner of wealth

(not y• d sh'dalet fruitful on his poverty,

Their heart needs to fill the deficiency,

except for Hashem,

that Hashem is fruitful upon wealth

(see sicha of P'tnai Shushan Puris Tashnads.

and elsewhere)

Sefer HaSichos - 5752

And one could say,

that the approach of the moon to the sun in the second half of the month is

[not only for the purpose of renewing the yichud of the sun and the moon

(influencer and receiver)

in the molad of the following month

(through the diminution from day to day, which is the aspect of bittul of the receiver,

"for your dwelling will be missed"/ in order that he can receive a more elevated influence from the influencer,

"and you will be missed"")

-that this is a matter in itself that belongs

(primarily)

to the month after this - but also

(and primarily)

drawing close to the Essence that is above even the light of the sun

(one crown for both of them)

that the closeness to this level is expressed □diminution of the light,

because,

light is a revelation from the essence,

that the essence is in concealment

(concealment that is above revelation/ and only a radiation from the essence is revealed in light,

therefore,

the diminution of the light from day to day indicates that from day to day the closeness to the essence that is above the light increases

(concealment that is above revelation/ that thereby the moon becomes like the sun,

Vead - one crown for both of them.

And on a deeper level:

The rule that the essence is in concealment and the light is in revelation,

is,

in relation to another,

since he cannot receive the essence but only an illumination from it alone,

therefore he calls the illumination "light",

and to the essence "concealment"

(darkness)

: But in relation to the essence itself, this is the opposite - that the illumination is darkness relative to the essence, which is the "light".

And from this it is understood that the need to diminish the light in order to draw close to the essence is only as long as one remains in the category of a separate existence

(without)

that he cannot receive the essence

(that remains in concealment/ but,

when he unites with the influencer to the extent that he becomes like the influencer,

that there is no relationship between them of influencer and recipient,

Rather, both are equal

("And the light of the moon shall be as the light of the sun"/ then the essence is in revelation.)

And based on this, it can be said that the diminution of light in the second half of the month is only a diminution in the level of "light"

(merely an illumination)

Because of the closeness to the Essence which is above illumination,

But,

not a diminution in revelation

(since the essence comes and adds in revelation/ therefore,

goes and is added to the number

(which preserves and emphasizes the revelation of the matter)

the days of the month

(16,

17,

18 and etc.)

by Bnei Yisrael

since it goes and is added to the revelation of the essence

(above the revelation of light)

And it can be said,

that this matter is most emphasized in the complete state of the constant light of the month of Kislev:

The month of Kislev is the third month of the winter months,

corresponding to the third month of the summer months - the month of the giving of the Torah,

"the third month,"

And its parallel in the month of Kislev,

the month of the giving of the Torah of Chassidus,

on Yud-Tes Kislev,

which is Rosh HaShanah and the giving of the Torah of Chassidus.

And the explanation of this - as is known that the Giving of the Torah is 'the day of His wedding,'

the wedding

(marriage)

of the Holy One, blessed be He, with the Congregation of Yisrael,

Asher,

The beginning of this is in a manner that the Holy One, blessed be He, is the influencer and Knesset Yisrael

Shabbos Parshas Vayishlach,

16 Kislev

59 and

she is the receiver,

But,

The ultimate perfection in this is when the Holy One, blessed be He, and Knesset Yisrael become literally one, so to speak,

Their dwelling"■ is not a pool, as it were, to receive from the Holy One, blessed be He,

since it is revealed that,

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

And it is also hinted at in,

"the third month" - as is known, "third" indicates the connection and unity of the upper

(one)

and lower

(two)

as they become one offering.

And based on this, it can be said,

that in the filling and completion of the moon on the 14th and 15th•* of the third month,

the month of the giving of the Torah,

"the day of His wedding"

the ultimate perfection of the marriage of the Holy One, blessed be He, and the Congregation of Israel is achieved -

"And the light of the moon shall be like the light of the sun"

that the moon

(Knesset Yisrael)

is not a pool to receive from the sun

(the Holy One, blessed be He,

sun of Hashem*)

since it was made with modesty like the sun,

that this is the aspect of,

Israel

(the moon)

and the Holy One, blessed be He

(the sun)

all are one.

And in greater depth — this matter is emphasized in "the renewal of the moon to its perfection" of the month of Kislev.

(The third month of the winter months)

More than in the month of Piyon

(The third month of the summer months)

"The difference between the summer months and the winter months" - that in the summer months the light and heat of the sun shine

(sun)

with more intensity and revelation than in the winter months,

Since summer is the time of heat,

And the days

(,

And God called the light "Day"

longer than the nights,

and winter is the time of cold,

and the nights are longer than the days,

especially and the summary of all the lengths",

the Holy Land.

And its meaning in avodah,

that in the summer months the revelation of

the sun of Havayah"

(sun/ from above to below,

but not so in the winter months, primarily emphasized is the avodah of Yisrael

(moon/ from below to above".

Therefore: that the moon should stand in its perfection" of the third month of the summer months - since its essence is from the revelation of,

sun of Havayah",

and not

(etc.)

the distinction of the service of Israel

(moon/ still recognizable is the difference of the influencing)

(sun)

and receiver

(and moon/ and consequently this is still the perfection of the moon as it receives from the sun; and in it■,

"the moon stands in its fullness" of the third month of the winter months - since its essence is the distinction of the service of Israel

(The moon/ emphasized in this the ultimate perfection of marriage

(M''T/ that this is not in a manner of influencer and recipient,

but in a manner that the recipient becomes like the influencer

(,

and the light of the moon will be like the light of the sun/",

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

and one should add,

That this matter is also hinted at in the name,

Kislev—the particular name of the third month of the winter months:

Kislev—includes two words,

Kis\",

Lv״״:,

Kis—from the root kisui (covering),

concealment,

And,

Lu* - whose number is 36,

the gematria of,

Ela" - indicates revelation,

six times six.

And connecting both in one word —,

Kislev" - indicates connection of concealment and revelation,

namely,

that he has them

(that it is in concealment but the recipient)

comes to revelation,

since this is not in the manner of influencer and recipient,

but in a manner that they become truly one

(as above, general section/

Sefer HaSichos - 5752

And it is emphasized also in the festival at the conclusion and seal of the month of Kislev,

The Festival of Chanukah - which, despite being at the end of the month,

when the light of the moon wanes and diminishes day by day,

there is emphasized in it practically and openly the concept of "adds and proceeds",

"On the first day one lights one; from there on, he adds and proceeds"•⁴,

that from day to day, light is added and increased - thereby emphasizing that the diminishment of the moon's light is only a diminishment in the level of "light"

(revelation alone)

because of the closeness to the Essence which is above revelation,

but,

no diminution in the revelation,

for from day to day it is born and shines more and more,

two candles,

three candles, etc.,

that goes and is added in the revelation of the essence

(as above, sec. 5)

Based on this, we can explain the reason that the fixing of Rosh HaShanah for the Torah of Chassidus,

the holiday of holidays,

is

(not like the fixing of the other holidays which are connected with the fullness and completion of the moon,

but rather)

after the fullness and completion of the moon:

The unique quality of Rosh HaShanah and the Giving of the Torah of Chassidus,

the holiday of holidays - in which begins the revelation of the Torah of Moshiach,

Ta'amei Torah

("The secret of the reasons and the hidden mysteries"/ "A new Torah shall go forth from Me"•⁵,

Incomparably greater than the revelation that was at the Giving of the Torah⁵¹,

As our Sages said⁵: "The Torah that a person learns in this world is vanity compared to the Torah of Mashiach"⁵³.

And among the primary innovations in the days of Mashiach relative to the Giving of the Torah is the matter of marriage - as it is brought in the Midrash⁵⁴,

A parable of a king who betrothed a woman and wrote her small gifts,

When he came to take her, he wrote her many gifts as a husband,

Thus, this world was a betrothal⁵⁵,

as it is said⁵⁴ 'And I will betroth you to Me forever,'

and He gave them only the moon, alone,

as it is said, "This month is for you,"

but in the days of Moshiach there will be a marriage,

as it is said•⁵ 'For your Maker is your husband,'

At that time He gives them everything,

as it is said•⁵ 'And the wise shall shine like the brightness of the firmament•⁴ and they that turn many to righteousness like the stars forever and ever,' - that the essence and completeness of the union of Knesset Yisrael with the Holy One, blessed be He, that they become truly one

(marriage)

it is "in the days of Mashiach,"

that then the prophecy will be fulfilled "and the⁵ light of the moon shall be as the light of the sun,"

that Yisrael are not only like the moon that receives from the sun

("He gave them only the moon alone")

but rather they are like the sun

("He gives them everything,"

also the sun⁵¹ / since it is revealed that "Yisrael and the Holy One, blessed be He, are all one."

And one could say,

that this matter is hinted at also in the determination of Rosh Hashanah and the giving of the Torah of Chassidus

(the beginning of the revelation of the marriage to the days of Moshiach)

after the filling and completeness of the moon•⁴ - in which

Shabbos Parshas Vayislach,

16 Kislev

is hinted the completeness and perfection of the moon

(after and in addition to the reception of the light of the sun in completeness)

that draws close to the sun to unite with it and become exactly like it,

so that the light of the moon will be like the light of the sun.

And more specifically - the fixed date is on the third day which is blessed from the Shabbos that occurs on the 16th of Kislev, when the moon begins to draw close to the sun to become like it",

after and through the preparation of the filling and completeness of the moon on Erev Shabbos

(between "4 to its candle of Kislev / and its continuation on the fourth day" - because: on the third day

(,

the third day in the third month"-נ)

it was doubled "because it was good",

good to Heaven and good to creatures"

that it is the connection of upper and lower

(heaven and creatures,

influencer and recipient,

sun and moon)

that become one reality,

and on the fourth day they were created and suspended,

the two great luminaries"

that the moon does not receive from the sun,

but both are equal,

one crown" for both.

And on the fifth day - the day of blessing for all life"

the sixth day — of which it is said"

"for it is good" and,

"very good".

And this should be connected with the weekly parshah - the parshah of Erev Shabbos and the day of Shabbos,

Parshas Vayishlach,

and the parshah of the third day and the fourth day

(19th and 20th of Kislev)

Parshas Vayeishev

(which they begin reading at Minchah of Shabbos Parshas Vayishlach)

The novelty in the service of Yaakov in the Parshiyos of Vayishlach

(Vayishlach Yaakov)

Vayeishev

(Vayeishev Yaakov)

regarding his service in the Parshiyos of Vayeitzei

(Vayeitzei Yaakov)

and Toldos

(,

These are the generations of Isaac"

(,

Jacob and Esau mentioned in Par‑ sha*¹^x the portions of Vayishlach and Vayeishev are at the conclusion of the work of refinement

the refinements of Laban and the refinements of Esaux and to such an extent that Jacob is already prepared for the standing and state of the days of Mashiach,

Therefore:

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

That he sent to inform him that,

Completed and finished.

With ultimate perfection.

The categories and levels.

Sefer HaSichos - 5752

All have been clarified and rectified in the six days"

And the time has come to go together to the Redemption"

I will come to my master to Seir"⁵

like,

in the days of Moshiach,

as it is said"

(At the conclusion and seal of the Haftarah of Parshat Vayishlach)

And saviors shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the L-rd's"²,

And Jacob dwelt",

Jacob wished to dwell in tranquility"⁵ -and he actually dwelt in tranquility until the anger of Joseph was stirred against him,

And this is the meaning of "in tranquility in the land of Egypt"

(131 - 147 of his life/ and until the time of the fulfillment of the prophecy of the true "peace" in the days of Moshiach,

for then will be the perfection of the matter of,

"He redeemed my soul in peace,"

as explained by the Mitteler Rebbe" that the truth and perfection of the matter of,

"He redeemed

my soul in peace" will be in the days of Moshiach

(in a more elevated manner even than it was in the times of David and Solomon")

And the difference between the standing and state of Yaakov when engaged in the work of clarification to his standing and state at the completion of the work of clarification

(that is prepared for the days of Moshiach/ he,

in the manner and example of the difference between the standing and state of the moon as it receives from the sun to its standing and state when both are equal:

Yaakov is compared to the moon,

the small luminary",

and Yaakov is called small,

"Who will rise up for Jacob, for he is small""

And therefore,

The small is counted as small"".

Shabbos Parshas Vayishlach,

67 Kislev

63 and

And it can be said,

that this matter is also hinted at in the content of Parshas Vayishlach -.

And Yaakov sent angels before him to Esav his brother - for Yaakov, whose root is from the world of Tikkun,

sent angels literally before him,

to a level that is above him in degree,

to Esav his brother to his root in the world of Tohu

(for according to his death [submission?] to Yaakov, this is Esav who was clarified and returned to his root in the aspect of the encompassing lights of Tohu)

in order to draw down the aspect of the encompassing lights of Tohu to him below in Tikkun, which is the aspect of the inner light,

And the encompassing light will illuminate within the internal, and they will become united together,

And this is also the content of the matter of the connection and unity of the moon and sun

(Jacob and Esau,

internal light and encompassing light,

from Memaleh Kol Almin and Sovev Kol Almin)

And even that the moon does not receive from the sun

(because the clarification of the sparks of Tohu has already been completed and finished,

that through this, the diminution of the moon was in the aspect of a receiver,

as above)

but the light of the moon became like the light of the sun,

"that both are equal".

And all this is most emphasized in our generation:

And by way of introduction - that even though from Yaakov's perspective, all matters of the clarifications were completed and finished, and already then

(When Vayishlach [Yaakov])

The redemption could and should have been

[Therefore he sent angels to Esav to announce that the time had come of.

And saviors ascended Mount Zion to judge the mountain of Esav,

"And he sought to dwell in tranquility"

(as above, ibid.)

However,

This humble one did not come into practice from the aspect

(and)

the world.

But,

afterwards,

“our deeds and our service” of all Bnei Yisrael throughout all generations,

including

And especially after the revelation of the teachings of Chassidut on Yud-Tes Kislev,

Then began the main aspect of —.

"Your springs will spread outward."

And it continues and increases through our Rabbis, our leaders, from generation to generation,

Until the Rebbe, my father-in-law, the leader of our generation,

Through whom the springs were spread outward to the ends of the earth — all matters have already been concluded and completed also from the aspect of

(And from the world,

As he announced and declared that all matters of the service have already been completed,

Also.

Polishing the buttons,

And everything is ready for the coming of Moshiach.

And from this it is understood that the continuation of the work after this

(As long as Moshiach Tzidkeinu is delayed for some reason

(completely unknown and incomprehensible)

is not.

the work of clarification"

(for the work of clarification has already been completed and finished)

••,

but,

a special work to bring the revelation into actuality in the world.

and it can be said,

that the special virtue of our generation is hinted at in the Haftorah of Parshat Vayishlach -,

And the house of Yaakov shall be fire, and the house of Yosef a flame, and the house of Esav stubble etc. And they shall inherit the Negev, the mountain of Esav etc. And the exile etc. until France etc. They shall inherit the cities of the Negev, and deliverers shall ascend Mount Zion to judge the mountain of Esav.

From the novellae of

(Yosef and the continuation page.

The 'House of Yosef' in our generation

(His Holiness, my teacher and father-in-law, the Rebbe, president of our generation,

whose first name was Yosef / regarding the generations before this until the generation of our Rebbe

Sefer HaSichos - 5752

the Elder

(

Beis Yaakov)

- through whom the spreading of the wellsprings outward was made, literally throughout all the ends of the earth,

even to the outermost that has no further outer,

such as the country of France,

which,

in the time of our Rebbe the Elder

(and also in the time of our Rebbes and Nesi'im after him)

There was not such a constant revelation of the dissemination of the teachings of Chassidus in the country of France,

because it is the lowest of the low

(Even to the extent that our Rebbe the Elder feared the victory of France in [year]... And specifically in our generation,

through.

Beis Yosef",

there was a revelation and dissemination of the wellsprings also in the country of France",

in the establishment of the Yeshivah there.

Tomchei Temimim" in the manner of Chabad-Lubavitch,

Therefore,

The time has actually come that "they shall inherit the cities of the Negev",

And saviors shall ascend Mount Zion to judge Mount Esau".

And one may add and note regarding the allusion:

France" has the gematria of seven hundred and seventy

The completeness of the number seven,

As each one is comprised of ten

(seventy/ and as each one is comprised of one hundred

(seven hundred/ and both together

(seven hundred and seventy/ and it can be said that in this is hinted that in the clarification of the state of France,

The clarification of the world that was created in the seven days of creation is finished and completed in all details and sub-details.

And to note,

that the clarification of d.

France" whose number.

70?" was made by

(h,

flame" that illuminates from)

-.

Beis Yosef",

and until Beis Yosef literally,

the house that he chose, and the committee bought, and in which he lived, His Holy Honor, our Master, Teacher, and Rebbe, the President of our generation, in the last ten years of his life in this world,

And from there it goes on and continues

(.

goes on and increases")

The service of.

House of Yosef" - its number

(the number of the house literally)

770"".

And more deeply -.

The letters of "Tzorfas" (France).

"Poretz" (he breaks through),

in which is hinted that the revelation and dissemination of the wellsprings is in France - breaking all barriers,

and not only in a manner that through the breaking of all boundaries the wellsprings come also into the lowest that has no lower beneath it,

but moreover,

that this matter is also from the side of the lowly,

As emphasized by the fact that the letters of “France” spell,

“Peretz,”

And through this is made,

“Peretz, ‘the breach breaks through before you’”

This is Moshiach,

as it is said, “The breaker has gone up before them”.

And in our generation itself, even more is added to the aforementioned, when,

"the moon stands in its fullness" of the month of Kislev in this year:

Well known and publicized is the acronym of this year -,

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

in all

(from all)

""■,

That is,

that the year itself and all its matters are in a manner of,

wonders\"

a wonder that is above nature■•׳,

and \"wonders\" plural,

and up to \"wonders\",

fifty wonders²\"׳,

And to all, at the head and it is the main point - \"As the days of your going forth

Shabbos Parshas Vayislach,

16 Kislev

from the land of Egypt I will show wonders!\"\"'

(

\"wonders!\" also regarding Yetzias Mitzrayim\"■)

And in this year itself already,

The moon stands in its fullness" of the third month

(The completeness of three months,

After three times it is established""¹^ and they are adjacent to the third day of the third month,

The giving of the Torah of the law of • Chassidus״■,

The beginning of the revelation of the Torah of Moshiach,

That then the marriage of the Holy One blessed be He and His Shechinah will be in a manner that "the light of the moon will be like the light of the sun".

[To note,

This is emphasized also by the fact that this year is a complete year,

that both Cheshvan and Kislev are full

(three consecutive full months / and a complete year

(an extra complete year"*)

that an extra month of Adar is added to it"■

- that is to say,

that in a complete year

(Completeness of the months of Cheshvan and Kislev)

Emphasized completeness

(monthly)

the moon

(as it receives from the sun/ and in a perfect year

(the addition of the leap month••■)

Emphasized completeness of the moon that becomes like the sun,

since through the leap month the lunar year is equalized with the solar year,

Like and similar,

And the light of the moon shall be like the light of the sun"]

And we must connect this with the wedding discourses that his holy reverence, my father-in-law, the Rebbe, our leader of our generation, said•■■

(which were reprinted with additional explanations etc.■■■)

- discourses in Chassidic teachings that pertain to weddings - through which the connection of the wedding of the Congregation of Israel with the Holy One, blessed be He, in the days of Mashiach is most emphasized,

for then will be the essence and perfection of the revelation of,

"A new Torah shall emanate from Me."

And from this it is understood that in these very days we need only open our eyes and see the actual reality*■■ - namely, that we sit together with the Holy One, blessed be He,

(,

Israel and the Holy One, blessed be He

Sefer HaSichos - 5752

"all one")

in the "Shulchan Aruch"⁵" for the wedding feast,

the feast of the Leviathan and the wild ox and the preserved wine,

at the end of which "we say to him

(the Holy One, blessed be He)

To David

(David, the King Moshiach)

Take

(cup of blessing)

and clarify,

says to them,

I will bless and it is fitting for me to bless,

as it is said⁴:“I will raise the cup of salvation and call upon the name of the Lord”⁵.

And the deed is the main thing⁵:

Upon our coming from the eve of Shabbat, in which the full [day] of the nineteenth of the month of Kislev occurred,

and its continuation on the day of the holy Shabbat and the conclusion of the holy Shabbat

(Sunday

(which is called one day,

that the Holy One, blessed be He, was alone in His world⁷)

15th of Kislev)

3 consecutive days that have a special virtue

(holiness)

unique,

and their continuation on Chai,

the eve of 19 Kislev,

And as is known, during the days of redemption, 19 and 20 Kislev,

And their continuation in the following days until the days of Chanukah - there is

to arrange Chassidic farbrengens"

("Chassidic farbrengens")

in every place,

in every country,

in every city and in every neighborhood, etc.,

and not only large farbrengens in central and main places,

but in every place literally,

including also that in every particular place the farbrengen will be in a manner of "ikar"

(and not in a manner that a certain place is the "ikar",

mashpia,

and a certain place is "tafel",

mekabel)

and not only that this does not detract from the "ikar" that is in the second place,

But on the contrary,

that through this there is an additional increase in the other places,

in the manner of.

"The jealousy of scholars increases wisdom—

until they all become in the category of "primary,"

and even to the "essence of essence"—that does not need to receive influence from a central and main place,

since it itself becomes like the central and main place,

in the manner and example of the completion of the moon that is

(Not only in the houses receives,

but)

like the sun.

And it is worthwhile and proper that each and every one should arrange a farbrengen

(And how good - three farbrengens•",

"Three times establishes a chazakah")

- with himself

(in all ten powers of his soul"*)

with his household members,

with his friends and acquaintances etc. - to further emphasize that each one is also an influence

(in the manner of the perfection of the moon which becomes like the sun)

Shas and Vayishlach,

and the secret of Kislev

and as it is written--y

(In connection with the Redemption)

"And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers."

And in these farbrengens they will awaken and be awakened*—¹

("A man shall help his fellow"■)

to increase in the three lines of Torah, service, and acts of kindness,

as the Sages expounded*—" on the verse "He redeemed my soul in peace,"

"Whoever engages in Torah, acts of kindness, and prays with the community, I consider it as if he redeemed me and my children, etc.,"

And furthermore, and this is the main point,

Not only "as if He redeemed me and my children,"

but rather "He redeemed me and my children" actually and openly.

And simply - that immediately literally

(in the

hour of this farbrengen,

even before the Minchah prayer)

Yaakov's request is fulfilled

(on behalf of and for and as an agency, so to speak, of each and every Jew)

"to sit in tranquility"

(that is hinted at in the Minchah prayer)

in actuality and openly

(since before this the prophecy was already fulfilled: "And saviors shall ascend Mount Zion to judge the mountain of Esau; and the kingdom shall be the Lord's")

And it was fulfilled: "But the righteous... the upright shall dwell on Senir"•־*,

in the third Beis HaMikdash,

and there the great farbrengen of the Chanukas HaBeis of the third Beis HaMikdash will be held, in the presence of all of Israel.

("all inhabitants of the earth"-²)

even before the days of Chanukah,

and during Chanukah it will increase even more

("adds and goes")

as the completeness of the redemption in the manner of "they go from strength to strength, appear before G-d in Zion"•־*.

68 and

Sefer HaSichos - 5752

Talk of the night after the Festival of Redemption, 19-20 Kislev 5752

— In a general "private audience" —

The significance of the Festival of Redemption, 19 Kislev,

"Festival of Festivals'*',

Emphasized in the verses "He redeemed my soul in peace" — as is understood from the words of the Baal HaGeulah in his well-known letter* "When I read in Tehillim the verse He redeemed my soul in peace.

I emerged in peace from G‑d of peace".

And as an introduction — that in addition to the interpretation of the words of the Master of the Redemption, who said, “He redeemed my soul in peace,” it refers to his redemption.

“When I called.

He redeemed my soul in peace.

I went out in peace”<x> this also includes the interpretation and content of “He redeemed my soul in peace” as stated in the verse:

“He redeemed my soul in peace from the battle against me, for many were with me” — Dovid Hamelech said this about his victory in his wars, in the merit of the many who were with him to pray for him*,

to the extent that even the men of Avshalom would pray for Dovid’s victory*.

And thus is also included

(and it is the main point)

"He redeemed my soul in peace" of David, King Messiah — the victory of "the king from the House of David"

("from the House of David and from the seed of Solomon"*)

that "he will wage the wars of the Lord"

("the war of the House of David")

until "my victory" — as

that the middle Admor explains that the essence and completeness of the matter of "He redeemed my soul in peace" will be in the days of the Messiah

(in a more elevated manner than in the days of David and Shlomo)

And in addition to the simple explanation of the verse, there is also the explanation in the words of our Sages: "the Holy One, blessed be He, said•׳ all who engage in Torah, acts of kindness, and pray with the congregation, I consider it as if he redeemed Me and My children" from among the nations of the world" — which refers to the redemption of the Shechinah and Bnei Yisrael who are together in exile and are redeemed together."

And one may add in the explanation of the verse ״For with many were they with me״ — ש״with many"

(prays with the)

congregation")

is emphasized more the

Paz, the important gates of the One who redeems in peace, P'A.

Ch•

After the holiday of 19-20 in Slo - in a Yechidus\" general

69 and

Status and situation of \"stood\",

As our Sages said\".

When ten eat, the Divine Presence rests\"

[.

Even though they are not speaking words of Torah,**

And all the more so when they are engaged• in matters of Torah and mitzvos,•

Ten who sit and engage in Torah, the Divine Presence rests among them.*•]

" And consequently,

the matter of "He redeemed me and my children²," is emphasized more,

that the redemption of the Shechinah is together with the redemption of Bnei Yisroel,

with,

draws near to me²,

those close to me,

that are,

stood".

And in explaining the connection of all the interpretations

(The redemption of our Rebbe, the Elder,

the redemption of King David and David, King Moshiach,

and the redemption of the Shechinah with the children of Israel,

that is to say:

the content of the redemption of our Rebbe the Elder on the 19th of Kislev is the dissemination of the wellsprings outward,

as is known, that the main matter of "May your wellsprings spread forth outward"² began after Petersburg.

and since through the dissemination of the wellsprings outward, the master, that is King Moshiach, will come,

it follows,

that the redemption of our Rebbe the Elder

(,

when I called out.

He redeemed my soul in peace.

I went out in peace²)

connected with the,

redeemed

In peace of the soul of David, King Messiah,

And consequently also ■ with G‑d,

He redeemed in peace the soul of the Holy One, blessed be He, and my children,

He redeemed me and my children from among the nations of the world².

And on a deeper level - 'your wellsprings spread forth' is the content of the coming of Moshiach and the redemption of the Shechinah and Bnei Yisrael,

because,

the content of spreading the wellsprings outward is that knowledge of G‑dliness is revealed in the world,

And as the revelation of knowledge of G‑d in the world increases more and more,

we draw closer and closer to “that time

(the days of Moshiach)

(as it is said)

the occupation of the entire world will be solely to know G‑d alone.

as it is written: "for the earth shall be filled with knowledge of the L-rd as the waters cover the sea²"

not only that the world will not conceal G-dliness

(exile of the Shechinah)

but on the contrary,

that the world will be privileged to (genuri) as-,

"knowledge of the L-rd"

(the ultimate perfection of the redemption of the Shechinah / and all the more so Bnei Yisrael,

Sh,

they will be great wise men and know hidden matters and will comprehend knowledge of their Creator according to human ability²"

(The ultimate perfection in the closeness of Yisrael to the Holy One, Blessed be He,

brings me close.

they stood")

And it can be said,

that the coming of Moshiach Tzidkeinu, may he speedily be revealed, that "your fountains will spread outward"² is alluded to in the continuation of the verse

(that the reason for this, that

"He redeemed my soul in peace",

the coming of David Melech HaMoshiach,

is)

because

(because)

"Among many they stood:"

Among many² - its meaning is that Israel

(they have not yet gathered and united to be as one,

of one commandment,

but)

they are as the standing and situation of,

many²,

scattered and divided among the nations²"

(even though then it is,

with" their brothers")

and nevertheless,

"were with me" - that each of the-,

"were the tender ones,"

"with me" - with David, King Moshiach and with the Holy One, blessed be He,

from the aspect of the yechidah level in his soul,

that it is a spark from the soul of David, King Moshiach,

the level of the general yechidah♦²,

that its essence,

yechidah to unite them"²,

that is connected and unified•² with the Holy One, blessed be He,

"the Unique One of the world",

in a manner that "Israel

(through the Torah)

and the Holy One, blessed be He, are completely one."

Moreover, they draw down and reveal the oneness of the Holy One, blessed be He, in the world

(,

"in multitudes" literally,

public domain)

- through involvement in the study and dissemination of Torah,

and especially the inner dimension of Torah as explained in Chassidus,

the aspect of yechidah in Torah"/ in which G-d is revealed and shines,

light" of the Torah,

as emphasized in the expression "Oraita"

"Yisrael, Oraita, and Kudsha Brich Hu are all one"

Light comes ■³,

that the light itself

(not only revelation and extension from it)

comes and is revealed in every place,

and not only in the holy tongue,

but also in the translation language,

"comes",

"which is the median between the Holy Tongue and the seventy languages, and from it it is drawn and flows into all seventy languages" - this is the content of the concept of "spreading the wellsprings outward."

Accepts upon himself the dispersions of the positive commandment of "And you shall love your neighbor as yourself"•

(See Likkutei Sichos Chania p. 374.

and see there)

- 5752

And since,

"In the multitude were with me",

that even when they are in a state and condition of "scattered and dispersed among the nations"

("in multitudes")

they possess the aspect of the yechidah

(both the aspect of the yechidah in their soul and the aspect of the yechidah in the Torah)

which is connected with the Singular One of the world

("with me"/ and through it we reveal the oneness of the Holy One, blessed be He, in the world

(

knees.

with me")

- The matter of "He redeems my soul in peace\",

the true and complete redemption

(,

He redeemed me and my children from among the nations of the world\")

through our righteous Mashiach.

And a special emphasis on the matter of "He redeemed my soul in peace" - on the 19th of Kislev of this year:

First and foremost - due to the fact that the 19th of Kislev falls on the same day of the week as the 19th of Kislev did the first time

(in the year 5599/ on Tuesday, on which 'it was good' was doubled³³

(and its continuation on the 20th of Kislev* on Wednesday, on which the luminaries were suspended)

- that in the daily portion of Psalms

(as divided according to the days of the week)

of Tuesday, the verse "He redeemed my soul in peace" is recited,

as emphasized in the words of the Baal HaGeulah,

When I read in the Book of Psalms the verse <i>Podeh b'shalom nafshi</i> (He redeemed my soul in peace).

I came out in peace from Hashem of peace."

And one should add,

That the connection of the verse <i>Podeh b'shalom nafshi</i> to the 19th-20th of Kislev is also from the aspect of the days of the month♦³,

because,

In the division of the Book of Psalms according to the days of the month, this verse belongs to the portion of the tenth day of the month,

And the completeness of the tenth

(yud in its fullness)

it is like a kaf

(yud vav daled