English translation — ש״פ מקץ, שבת (ו׳) חנוכה, אדד״ח טבת

Explanation of the matters:

It is known that "the Greeks are of the aspect of the wisdom of the kelipah,"

External wisdoms,

that at that time there were philosophers who denied prophecy

("In the year- then Greek wisdom, which is philosophy, spread and they wanted to overcome the wisdom of the Divine Kabbalah and its foundations.

to believe in G‑d and His commandments, for He is a high level above the level of wisdom and comprehension in Him/, and therefore they defiled all the oils of the level of holy wisdom, who wanted to make them forget Your Torah, etc.

And it can be said,

that the overcoming of Greek wisdom

(wisdom of the husk/kelipah)

To such an extent that they wanted,

to cause them to forget Your Torah,

it is,

from the aspect of their suckling from the wisdom of the Torah"

(that they used it)

in an undesirable manner:

We find a special virtue in the Greek language - that "even in the books

(Torah, Prophets, and Writings)

They did not permit that they write

(in another language other than the Holy Tongue)

except Greek",

"The verse says" May G-d enlarge Yafet, and let him dwell in the tents of Shem.

The beauty of Yafet

(that is the Greek language, his language is more beautiful than all the sons of Yafet)

shall be in the tents of Shem",

And until they 'checked and found that the Torah cannot be translated adequately except into Greek,'

"They established the Greek language over other languages because it was understood by them

(by the sages of Israel)

Because

Along with that which is revealed that in the third month and summer months)

- because the nights are longer than the beautiful

(In the land of Israel,

pierced and constant all your illuminations the strengthening of the Choshen.

That they translated the Torah into Greek for King Ptolemy and that translation became publicized among them until that language was like their language,

and as if it were Ashurit."

Nevertheless,

when they wrote¹ for King Ptolemy the Torah in Greek,

That day was as difficult for Israel as the day the golden calf was made."

(the polar opposite of the giving of the Torah)

And the explanation in this: that from the aspect of the superiority of the drawing down and revelation of the Torah below also in the languages of the nations of the world

("Be'er Heiteiv",

"in seventy languages"")

the translation into Greek" is in itself a good thing; except that when "they wrote the Torah in Greek for King Ptolemy, that day was as difficult for Israel as the day on which the Golden Calf was made",

since the thing was done

(not from the side of G‑d's command,

But)

From the demand of King Ptolemy",

There was reason to fear" that the matter would be exploited

(Afterwards")

In a manner

98 and

Sichos - 5752

undesirable,

And until the nullification of the entirety of the matter of mattan Torah.

And it can be said,

That as a result of this, the decree of the Greeks came "to make them forget Your Torah",

"Your Torah"

(Torah of Hashem)

Specifically - as is known, that "regarding the Torah which is great wisdom and wondrous intellect, to this the Greeks also agreed,

And because they were great sages, they were also impressed by the great, immense wonder of the wisdom in the laws of the Torah,

But they opposed it being the Torah of Hashem,

That is,

to the holiness of the Torah which is His wisdom, may He be blessed,

against this, the Greeks - who utilized the translation of the Torah into Greek to stand upon the greatness and intensity of the wonder of the wisdom of the Torah

(great wisdom and wondrous intellect)

in order to defile, heaven forbid, the holiness that is in the wisdom of the Torah,

so that it should not be recognizable that it is the wisdom of the Holy One, blessed be He,

but rather,

human wisdom like the philosophy of Greek wisdom,

That is to say, "All the oils in the Temple became impure."

And the inner content of Chanukah is about pure oil — "they found" •.

One flask of oil that was lying with the seal of the High Priest and was not

only for his own use,

But on the day the calf was made, Aaron said.

"A festival to God tomorrow",

He was certain that Moshe would come and they would serve the place

(Tisa Lev,

and in Rashi’s commentary.

and see Likkutei Sichos there)

had only enough to light for one day",

a miracle occurred and they lit from it for eight days"•

("until they crushed olives and produced pure oil")

Since the decree of the Greeks was "to cause them to forget Your Torah",

that they wanted to defile, Heaven forbid, the holiness that is in the wisdom of the Torah,

it was necessary to emphasize the holiness in the wisdom of the Torah,

which is His Torah

(His wisdom)

of the Holy One, blessed be He,

"Your Torah" - through this they found pure oil that the Greeks had not defiled,

And beyond that,

that 'they found.'

one cruse of oil that was lying with the seal of the Kohen Gadol"

the highest level of pure oil that the Greeks were unable to touch"-,

and 'they performed with it a miracle and lit from it for eight days'

seven additional days beyond the 'one day' that 'it had to light'

which include all seven days of the week,

Summary of the time׳־.

And this matter

(pure olive oil)

Is emphasized in the hidden (esoteric) study of Torah - because,

In the revealed study of Torah,

Since the engagement is in worldly matters about which the laws of Torah are discussed,

There can be

(from the aspect of the descent due to the strengthening of the suspicion in the world)

A situation where one recognizes the extreme wonder of the wisdom,

that it is a great wisdom and a wondrous intellect,

without recognizing and feeling that this is G‑d's wisdom.

And the advice for this is that the study of the revealed [part] of Torah should be together with the study of the hidden [part] of Torah,

knowledge of G‑dliness

("Know the G‑d of your father")

through which even the study of the revealed [part] of Torah becomes permeated with the holiness of Torah,

That it is evident and felt that this is the wisdom of the Holy One, blessed be He.

Shabbos Parshas Mikeitz,

Shabbos

Chanukah,

Rosh Chodesh Teves

And in the hidden aspect, and the Torah itself, this matter is emphasized in the oil of the Torah

(more than the wine of the Torah)

-For:

In addition to that, oil indicates the inner secrets of the Torah

(which are above ordinary secrets,

the wine of the Torah)

— it is emphasized in oil that it is not a beverage by itself, but they mix it with other foods,

and it permeates all things,

and its parallel in the oil of the Torah,

the mixture and unity of the hidden (aspect) of the Torah

(oil,

secrets of secrets of the Torah)

with the revealed part of Torah

(bread and meat^ that also the study of the revealed part of Torah becomes permeated with the holiness of the Torah,

the wisdom of the Holy One, blessed be He

(pure oil)

And further, and this is also a principle - that "oil" is also a thing that illuminates,

"Oil for illumination"•⁵,

through which the "light that is in the Torah" is revealed and shines

(the inner dimension of the Torah)

And not only within the four cubits of a Jew,

but also outside his four cubits,

in the entire environment - as emphasized in the kindling of the Chanukah light

(which is established upon the sleep of the oil)

“that the mitzvah is to place it on the outside of the entrance of his house”⁵,

“From the time the sun sets until the foot has ceased from the marketplace.”

“Until the foot of the Tarmodai has ceased”⁵ - that even in the time of darkness,

And behold,

in a marketplace that has “Tarmodai”,

letters of rebellion⁵⁵,

rebels against G-d⁷,

The effect of the light of the Chanukah candle is to nullify and consume

("consume")

the rebellion against G‑d

("Tarmudai" / that there should not remain

even the foot

("leg")

the very last level

(Including also the thing causing,

And also cause of cause etc.,

To the possibility)

Of rebellion against G-d,

And beyond this,

That the light of the Chanukah candle effects utter dissolution and nullification of the soul

("dissolution" in a positive sense)

Also with the "foot of a Tarmodite,"

that they too will come to the state of soul-consumption⁸,

from the aspect of the greatness and intensity of the light of the oil of the Torah,

the secrets of secrets of the Torah.

And the essence and perfection of the revelation of oil

(secrets of secrets)

of the Torah in the oil of Chanukah is made

(in the holiday of the month of Kislev that was revealed in subsequent generations)

19th of Kislev⁵⁵,

when the main aspect of "Your wellsprings will spread forth" began

(of the Baal Shem Tov,

the Torah of Chassidus,

the oil of the Torah)

outwardly⁵:

Even after the Greek decree "to make them forget Your Torah" was nullified by emphasizing the "light within the Torah" through the oil of Chanukah,

the order of Torah study continued in a manner that the main study was in the revealed aspect of Torah,

for even in the time of the Tannaim and Amoraim

(after the destruction)

"All the wisdom of Kabbalah was concealed in their days and hidden from all Torah scholars,

except for select individuals,

and even this in a discreet manner and not in public,

as stated in the Gemara■⁵.

and also

Sefer HaSichos - 5752

Rashbi said in the Zohar “that permission was not given to reveal except to him and his colleagues alone",

And only in the latter generations it is being revealed,

"As the Arizal wrote" that specifically in these latter generations it is permitted and a mitzvah to reveal this wisdom"•",

And until the revelation of the inner dimension of the Torah in Chassidus through the Baal Shem Tov and the Maggid,

And in Chassidus Chabad in a manner of understanding and comprehension through our Rebbe the Alter Rebbe

(And particularly after Yud Tes Kislev)

That is: On Chanukah - the action of the oil is mainly emphasized

(light)

in the Torah, in the study of the revealed part of the Torah

(which is the main study)

that becomes permeated with the knowledge, awareness and feeling of the holiness of the Torah,

which is the wisdom of the Holy One, blessed be He,

"Your Torah"; and the innovation of Yud-Tes Kislev

(the completeness of the revelation of the oil in the Torah of Chanukah)

-that the study of the secrets! of secrets is also done

(oil)

in the Torah as an important and primary study,

that is,

not only in a manner that mixes the oil

(secrets of secrets)

with the primary food

(revealed law) but the oil itself

Secrets of secrets in the Torah

The main essence of food,

that comes through understanding and comprehension in the human mind,

"they will be sustained from it,"

similar to physical food

(sustenance in its simple sense)

that becomes blood and flesh like his flesh.

And the reason that specifically in the last generations the secrets of secrets were revealed

(oil)

in Torah in a manner of comprehension and attainment

(food)

•- since the darkness in the world has increased further,

including and especially the strengthening of external wisdoms which, due to their suckling from the wisdom of Torah in an undesirable manner, increases the danger of "to cause them to forget

Your Torah"**

(as above ibid./ and therefore there is a need for the revelation of the oil that is in Torah,

to the extent that it becomes a necessary thing like food⁷*

(Although in previous generations permission was not given to reveal the oil that is in the Torah,

like oil that is not fit for drinking by itself,

and harms a person"")

And likewise in the later generations themselves—as the darkness in the world increases,

the revelation of the oil that is in the Torah increases in the manner of 'may your wellsprings spread forth outside'.

And one of the prominent examples—in the time of the Admur—when the society was founded,

"disseminators of enlightenment,"

He established and founded the Tomchei Temimim yeshivah,

"Yeshivah" where they study in "the yeshivos",

"The revealed Torah and the Torah of Chassidus Temimah"⁷,

And in a manner that "the Chassidus will be understood as one understands a matter in the revealed (Torah)"⁷¹.

Parshas Miketz,

Shabbos

Tammuz,

Erev Rosh Chodesh Teves

And in all this, there was added even more through his son and successor,

His Holy Honor, my teacher and father-in-law, the Rebbe,

the president of our generation,

in the founding of Tomchei Temimim yeshivas and their branches throughout the corners of the earth,

and he added and increased with greater splendor and greater strength until this very day,

And furthermore, and this is also essential—that there was an increase and addition in the dissemination of Chassidus outward, even through the translation of many subjects in Chassidus into the languages of the nations,

through which the completeness of the matter of the revelation of the light of the Chanukah candle is achieved.

(the miracle of the oil)

"at the entrance of his house from the outside",

"until the foot of the Tarmodai wears out",

through this that the wellsprings of the innermost dimension of the Torah which were revealed in Chassidic teachings,

the oil of the Torah,

come in a manner of dissemination also to the outside,

That is,

not only does the oil illuminate,

at the entrance of his home

(and thereby also illuminates)

from the outside,

but more than that,

that the wellsprings

(oil)

They themselves come in a manner of dissemination also in the "outside".

And we may add to this - in greater depth⁷⁷:

The revelation of the oil in the Torah on Chanukah and its greater prominence in later generations b)

The 19th of Kislev is

(Not only because of the need and necessity of the matter that was done in the wake of the increase of darkness in the world,

but rather)

also and primarily because we are going and drawing closer to the coming of Moshiach our righteous one,

that is called "Moshiach" after the anointing with oil,

as it is said "with the oil of My holy anointing,"

and through him will be the essence and completeness of the revelation of the oil

(secrets of secrets)

in the Torah,

that he will teach,

the secret of her secrets and the hiddenness of her hidden things"*⁷,

until "at that time

(In the days of Moshiach)

The entire world will have no occupation except to know G‑d alone,

And all the more so Bnei Yisrael that

In what follows below – see also Likutei Sichos Chorev 282.

Part 2, Chapter 172.

And in Dalet 2-171.

Needless to say.

They will be great wise men and know the hidden things and will attain knowledge of their Creator, etc.".

That is,

That the main study will be in the secrets of secrets of the Torah*⁷,

And therefore,

As we proceed and approach the revelation of our righteous Mashiach,

There is a continual increase in the revelation of oil.

Secrets of secrets

in the Torah,

that this is the

taste"

(,

Those who taste life merit"⁷⁷)

from the Torah of Moshiach²⁰.

[And it can be said,

that the approach of the coming of our righteous Moshiach is also the cause of the intensification of darkness in the world - because due to the intensification of holiness there also occurs an intensification of the sitra achra that opposes the coming of our righteous Moshiach,

and it is necessary to fight against the opposition,

and this is the work,

he will fight battles etc. until he

Netzach"

And this matter is emphasized in Chanukah - that in addition to it being established on the miracle of the oil,

which is connected with Moshiach•*,

It has eight days■•

(And eight candles"/ that the number eight is connected with Moshiach,

Sefer HaSichos - 5752

which is like eight princes of man״״,

and a kinor.

of the days of Moshiach, eight

(strings)

"": and likewise

(and moreover)

19 Kislev - when the concept of "Your wellsprings will spread outward" began,

upon which the coming of Moshiach depends,

as the words of the King Moshiach to the Baal Shem Tov in response to his question, "When will the master come?"

"When your wellsprings will spread outward."

And from the revelation of the teachings of Chassidus Chabad through our Rebbe the Alter Rebbe on 19 Kislev, it continues and increases with greater vigor and greater strength in all seven generations of the leaders of Chassidus Chabad,

including and especially through the establishment of the Tomchei Temimim yeshiva,

Soldiers of the House of David who go out to the war of the House of David to conquer these.

who have worn out the footsteps of Your anointed"

and to bring into actuality the revelation of David, the King Messiah"

and especially in this generation of ours,

that all matters have already been completed,

and we need only,

to open the eyes" and see that,

Behold, this is

(the King Moshiach)

b'ezras Hashem.

*

The above is connected and related also to the weekly Parsha - Parshat Mikeitz:

The name of the Parsha -,

"Mikeitz" - is connected with,

"End of Days",

End of the exile

(,

All language of "end"

end is)"

and,

"End of the right"

Beginning of the redemption

(

There is a "keitz" that is a beginning"/

And one could say,

that the two matters of,

"Ketz HaYamim" and "Ketz HaYamin",

the end of the exile and the beginning of the redemption,

are related to the two aspects-reasons in the revelation of the oil in the Torah in the latter generations,

the intensification of darkness and the drawing near of the coming of Moshiach - that the intensification of darkness is connected with the end of the exile

(,

"End of Days"/ and the approach to the coming of Moshiach is connected with the beginning of the redemption

("End of the Right")

And one should also add regarding the content of the Parsha,

including also

(and primarily)

the connection to the preceding Parshas Vayeishev and the following Parshios Vayigash and Vayechi,

that they are one continuum – for as a result of Yosef’s appointment as “Mishneh LaMelech”

(in Parshas Mikeitz / Yaakov descended to Egypt

(in Parshas Vayigash / and thereby,

And Yaakov lived in the land of Egypt seventeen years,”

the best of his years,”

in which his request was fulfilled,

to dwell in tranquility,””

Like the years that Jacob was with Joseph before "the anger of Joseph jumped upon him"

(In Parshat Vayeshev)

The continuation of the portions Vayeshev-Vayechi is connected with the matter of the Redemption:,

And Jacob dwelt",

Jacob requested to dwell in tranquility" – the completeness of tranquility of the days of the Mashiach,

Since from his side he was already prepared for the Redemption",

"Miketz" - the end of days and the end of the right

Shabbos Parshas Miketz,

Shabbos

Chanukah,

Rosh Chodesh Teves,

(as above, se'if 9)

Vayigash"

Yehuda's approach to Yosef - the concept of connecting redemption

(Yosef)

to prayer

(Yehuda)

G-d,

And until the connection of Yehudah and Yosef.

To one tree, and they will become one in My hand.

And My servant David shall be a prince to them forever."

Vayechi Yaakov — eternal life of Yaakov

(Each and every Jew who is named after Yaakov and Yisraeli)

In the World of Resurrection.

And the matter in this - that Yaakov,

the third

(the chosen¹)

of the Patriarchs,

is connected with the third redemption and the third Beis HaMikdash

(the eternal redemption and the eternal Beis HaMikdash/.

like Yaakov who called it Beis¹,

An inheritance without borders.

Like Yaakov, of whom it is written, "¹And you shall burst forth"¹,

Because,

Yaakov's essence is

The time, its night together toward the redemption,

Nasi Moshiach.

And saviors shall ascend Mount Zion to judge the mountain of Esau",

And until his generous one,

That even after the angels informed him that they did not yet...

Did not engage in the work of clarifications\

But sent turned that it is the matter of the rhinoceros,

Raising of Mayin Nukvin to their secret and encompassing and chaos\

Beauty that will be... gone the perfections, and in the future that the encompassings of chaos will be drawn and revealed in the inner dimension within rectification

(Torah Ohr, Parshas Vayishlach)

Torah Nimsha? Avraham and Yitzchak,

that even though they studied Torah,

Avraham our father was old and sitting in the yeshiva.

Yitzchak our father was old and sitting in the yeshiva""¹,

Nevertheless,

Their main aspect was gemilus chasadim

(Abraham)

and avodah

(Yitzchak"<)

as is known\"■ that Abraham, Isaac and Jacob correspond to the three lines: gemilus chasadim, avodah and Torah]

as it is written,

And Jacob was a wholesome man, dwelling in tents""׳,

"the tent of Shem and the tent of Eber""׳

(the Written Torah and the Oral Torah,

the revealed part of Torah and the hidden part of Torah"¹/,

"He established a testimony in Jacob and appointed a Torah in Israel"•",

the middle line,

"the middle bar that goes through from one end to the other²⁷",

above measurement and limitation.

The main and complete drawing down of Yaakov's essence into the world was accomplished through Yosef's descent to Egypt.

(after that 'the anger of Yosef flared up against him')

- as it is said¹,

"These are the generations of Yaakov, Yosef."■ [when he was] seventeen years old, etc."

that,

through this they were caused to descend to Egypt""¹

[after and through the preparation of Torah study,

"Everything that he learned

(Yaakov)

From Shem and Ever he transmitted to him¹¹,

That this is the empowering of Yaakov to Yosef over all the events connected with his descent to

Sefer HaSichos - 5752

Mitzrayim•׳■/ that then was realized the truth and completeness of the matter of 'And Yaakov lived in the land of Mitzrayim'³¹■■,

that the revelation of Torah

(Yaakov)

is drawn and penetrates

(by Yosef)

Also in Egypt•"

From the word meitzeri"

(and border)

And through this one arrives at a higher incomparable perfection,

In the manner of the saying, "From the straits etc. He answered me with broadness,"

True broadness

(and true tranquility)

And the true and complete redemption,

And to him is also connected the redemption of Yosef,

as it is written

(at the conclusion and seal of Parshas Vayechi)

"Yosef said, '...and G-d will surely remember you,'"

"G-d will surely remember you,"

and is also hinted in

The language of the verse: "On that day, the L-rd will extend His hand a second time, etc., and will gather the dispersed of Israel, etc.".

Based on this, we must explain Jacob's words to Pharaoh when he came to Egypt: "And Jacob said to Pharaoh

(In response to Pharaoh's question, "How many are the days of the years of your life?")

"The days of the years of my sojourning are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the lives of my fathers in the days of their sojourning." — for at first glance it is perplexing:

When Pharaoh hears from Jacob the number of the days of the years of his life,

he knows on his own whether it is many or few,

And there is no need for Yaakov to inform him of this

(Mashal "Re'im")

And primarily: Yaakov's words that recount the days of the years of his life,

"thirty and hundred years",

"few",

they

(Not only superfluous,

but also)

they contradict reality

(Ostensibly/ that they are ten extra years beyond the completeness of the number of years of human life

(as was determined at the time of the flood,

and since then "their years have become shortened")

"And they were • his days one hundred and twenty years",

This question is strengthened further according to the explanation in the commentaries•" that Pharaoh asked Jacob "How many are the days of the years of your life",

Because 'gray hair was sprinkled upon him and he appeared very old, and Pharaoh was astonished at his old age, for most of the people of his time do not live so long, for they have already shortened [their days]'

'G-d is with you' - because.

The imprisonment to them was sufficient for Yosef,

Achal Yikkan said

(not to them,

but)

to Yosef they caught him.

Shabbos Parshas Miketz,

Season

Chanukah,

Adad Tevet

their errors\",

And based on this, it is even more puzzling that Jacob answers him that the days of the years of his life,

one hundred and thirty years,

they are few,

the opposite of reality

(known to Pharaoh)

that they do not live so long,

because of which Pharaoh wondered at Jacob's old age and asked him "How many are the days of the years of your life?"!

Prima facie, it can be said,

that "few" is relative to the years of his forefathers' lives,

as it is written later "and they have not reached the days of the years of the lives of my forefathers",

who lived

(175)

180 years³².

That is,

When Pharaoh wondered at Yaakov's longevity,

Yaakov answered him that his longevity until now

(130 years)

is considered "few" relative to the number of years left for him to live,

like the years of his forefathers,

180 years

(And the old age that jumped upon him is because they were "bad" due to the troubles that passed over him)

But,

From Rashi's commentary "and they did not attain good"

(which relates to "bad" and not to "few"^ implies,

that his 130 years

themselves

Not only in relation to the 120 years of his ancestors

they are "few".

And the explanation in this - that "the days of the years of my sojournings

few"

(even though they are "one hundred and thirty years")

It is in quality,

that is,

Even though in quantity they are many,

they are few in quality,

because they are deficient days

(the opposite of "coming in days"³⁴,

which means full and complete days³⁵)

because of the lack of goodness

(that are not filled with goodness)

And moreover,

that “the wicked ones were”,

And this matter was completed in “And Jacob lived in the land of Egypt seventeen years”,

“as if all his days were in goodness”³⁶

(And one could say,

that through them he also attained the years of the lives of his forefathers,

that in his 147 years he reached the ultimate perfection*³⁷,

including also the perfection of 130 years³⁸)

And the explanation of this

[The reason that in the 130 years of Jacob, there was not the matter of "came with days" as in Abraham]

In the inner aspect of the matters - since that

Sefer HaSichos - 5752

The matter of Jacob is the matter of the redemption,

And from the time Joseph was born¹ he was ready to leave the house of Laban for the land of his father's sojournings,

to dwell in tranquility,

Behold,

all and anyone for whom the Redemption has not yet come in actuality

("the anger of Joseph burst upon him" / were considered by him as the days of his life,

from the people,"

incomplete days,

since the main thing is missing from them

(the Redemption)

⁷־׳.

And the matter that Jacob informed Pharaoh - that he should not mistakenly think that Jacob and his sons would be satisfied with them being settled "in the land of Egypt, in the best of the land" and being given "the fat of the land,"

Since the essential matter for them was the matter of the redemption,

And consequently,

Even their dwelling in Egypt, from a field and from manna, is only for the sake of the completion of the redemption,

Since through the clarification of Egypt

(through this that 'And Jacob lived in the land of Egypt seventeen years')

will be the redemption

("I will surely bring you up also")

In a more elevated manner,

In absolute perfection,

And then "Vayechi Yaakov" will be not only 147 years⁴¹,

And not only 180 years,

But eternal life.

♦

From the instructions from the above regarding practical action:

Since in addition to this, our generation is the last generation of the exile,

the end of the exile,

and the first generation of the redemption,

the beginning of the redemption,

we are in auspicious days that belong to the redemption,

- both from the aspect of the weekly Torah portion,

the portion of "Miketz",

"the end of days" and "the end of the right"

(as above, sec. 69/ and they are from the aspect of the days of Chanukah that were established on the miracle of the oil,

which is the matter of "with the oil of My holy anointed ones"

(as above, sec. 68)

and especially on Shabbos Chanukah

(for Shabbos is connected with redemption*/ and in the determination of this year, which is after the fifth candle,

the day of redemption of our Rebbe, the Alter Rebbe, from his second imprisonment,

and on Rosh Chodesh,

Guarding the innovation of Yisrael that

(,

They are similar to the moon, and they count by the moon⁴⁷■ and they are destined to be renewed like her"■⁴´ in the true and complete Redemption -

One must add from day to day

(as instructed by the days of Chanukah, that 'from here on, one adds and goes on'⁴)

Tov Tov of Miketz,

Goodness of

and stricken,

Adar-Chet Tevet

In the matters that bring about the redemption in actuality and in revelation.

And among them:

Strengthening of faith, desire, and anticipation for the coming of Moshiach,

Until such a degree that in his emotion of mourning that as long as our righteous Moshiach has not yet come in actuality and in revelation,

his days are lacking,

as the words of Yaakov, that even a seah and thirty that are in it are "from the people"⁴⁵,

since the Ba'ulah has not yet come into actuality

(כב״ל section 11)

And furthermore and mainly: to increase in study and the revelation of the inner dimensions of the Torah

(and Torah in general - the matter of Y?M ShS V)

(secrets and excitements! of the Torah,

in a manner that illuminates.

At the entrance of his house from the outside\

Your springs will spread outward"

until the foot of the Tumodite is crushed"

And simply - the addition in the Chanukah campaign literally,

including also the arranging of the gatherings of Simchah.

According to the opinion of the Rambam that the days of Chanukah are "days of joy and praise",

And addition in the observance of the custom of giving Chanukah money⁴⁶ etc.

And in all this - as the unique instruction from the determination of this year that Shabbos Chanukah occurs

(on Rosh Chodesh,

and Rosh Chodesh is two days,

that then Shabbos Chanukah falls)

on the first day of Rosh Chodesh:

And in the introduction - that the concept of the Chanukah candle,

that 'it is a mitzvah to place it at the entrance of his house from outside\,

"The adjacent opening with permission of our song"⁴⁷,

"Ad

that the foot of the Tadmorian ceases",

Emphasized more on Shabbos Chanukah - that also the many menorahs",

which is especially noticeable in the public domain laws in the laws of Shabbos,

there is a state and situation of soul exhaustion

("Kelia"/ which is emphasized as the exhaustion of the Shabbos day,

And 'v’yivulu'⁴⁸ from the language of destruction,

and also from the language of completion and extraction

("all")

And when Shabbos Chanukah

(in which the totality of the humility of Chanukah is emphasized)

falls on Rosh Chodesh,

Emphasized even more is the instruction of "Soseif veCholo" — that the addition is entirely without limit / and even in a manner of actual innovation,

In the likeness of the innovation of the moment of the molad

(Rosh Chodesh,

from the term 'chiddushim')

And a greater innovation when Rosh Chodesh is two days,

that then the first day of Rosh Chodesh falls on Shabbat,

and accordingly, also the second day of Rosh Chodesh⁴⁹ belongs to Shabbat,"

Since in the haftarah of Shabbat they also mention the second day of Rosh Chodesh by adding the first and last verse of "Sachar Chodesh"⁵⁰

(However, when the first day of Rosh Chodesh falls

Sefer HaSichos - 5752

on Friday,

and the second day of Rosh Chodesh falls on Shabbat)

- that all matters of Chanukah

(which are emphasized on Shabbat Chanukah)

are in a manner of double novelty,

Chiddush upon chiddush.

And may it be His will that even before the addition in the matters of Chanukah in actual deed, G-d give "Chanukah money"

(And not only in the manner of a gift,

but also in the manner of repayment of a debt)

to "the youth Israel and I love him" •• in the most necessary and indispensable matter - to bring the true and complete redemption through Dovid Malka Meshicha

(that "with My holy oil I anointed him")

in actual deed,

And through him will be the dedication of the third Beis HaMikdash

(which is built and perfected, will be revealed and come from heaven ""■)

In actual deed.

And the main point - in actual proximity of time,

further

before Minchah prayer and the reading of the Torah in the portion of Vayigash,

whose content is the juxtaposition of redemption to prayer,

in a manner that the redemption comes even before the prayer

(And as known from the discourses after the prayers for the redemption, also on this holy Shabbos/ immediately and truly instantly,

"He did not delay them even for the blink of an eye.""■

And since the redemption will come immediately and instantly,

on Sunday, Rosh Chodesh Teves,

the tenth day of the month will be a holiday,

as ruled by the Rambam at the conclusion and seal of the Laws of Fasts••׳: "All these fasts are destined to be nullified in the days of Mashiach,

Moreover, they are destined to become holidays and days of joy and gladness,

as it is stated•• ': So said the L-rd of Hosts, etc., the fast of the tenth [month] will be for the house of Yehuda for joy and gladness and for good holidays."

Sefer HaSichos - 5752

Sicha on the eve of Thursday, Parshas Vayigash,

5 Teves, 5752

- After Maariv -

Today, the 5th of Teves, is connected with the liberation and,

"redemption of the captives" of the books and manuscripts of our holy Rebbeim in the library of the Chabad-Lubavitch Chassidim Association,

which is under the presidency and directorship of the Rebbe, our master, father-in-law, the Rebbe, leader of our generation.

And,

These days are remembered and performed etc.' - then when the day comes each year,

is,

"remembered" and through this,

"enacted" the matters that occurred the first time¹.

And according to the words of the Mishnah⁵,

A mitzvah brings another mitzvah"

(that the fulfillment of a mitzvah brings the person

(the one who fulfills the mitzvah)

To fulfill another mitzvah,

And in particular and mainly - to fulfill the mitzvah itself)

- What this is a rule regarding every mitzvah,

All the more so regarding the •great mitzvah* of redeeming captives - it is understood,

That the mitzvah and matter of redeeming captives which occurred on the day of the 5th of Tevet

[Which is similar and analogous to the great matter of redeeming

captives simply⁵; brings

(

dragging)

then one should fulfill

(a commandment,

and in particular and primarily)

the commandment of redeeming captives,

and in this great

(of redeeming books)

Self:

In these days there is a,

group" of books,

together with manuscripts attached to these books,

which await their redemption from captivity,

that they be returned to their true owner,

which is the Nasi of our generation, the Rebbe, the father-in-law,

returned to his four cubits,

which are together with the four amot of the synagogue and the house of study and the house of good deeds

(and acts of kindness in particular)

the house of our Rebbe in Babylon"*.

And since that,

"One mitzvah leads to another mitzvah" - it is understood accordingly in our case,

that the

(fulfillment of mitzvot)

Redemption of captives on 5 Tevet - brings on this

(fulfillment of commandments)

redemption

type

Sefer HaSichos - 5752

And return of the aforementioned books and manuscripts.

And one should add,

that the aforementioned matter

[From "one mitzvah leads to another" - from the mitzvah of redeeming captives that were changed,

the [mitzvah] of redeeming captives]

is further emphasized when speaking about the redemption of captives from books:

Books of Torah are a matter of wisdom.

[And in this itself - holy wisdom,

the wisdom of the Torah]

From this it is understood,

Thus, every book in the Torah also relates to all other books,

Because through the study and knowledge of this book, there comes an addition in the understanding and comprehension of other books.

Similarly regarding our subject: Since the completeness of the study of the earlier books

(whose redemption took place on the 5th of Tevet)

depends on the study of the books currently in captivity,

It turns out,

that the completeness of the redemption of the books•

(on the 5th of Tevet)

- is when bringing the redemption of the aforementioned books

(and all other books)

I will still wait for their redemption.

[And especially that they are both a part of one library - the Library of Agudas Chassidei Chabad which is under the presidency of his holy father-in-law, the Rebbe,

the Nasi of our generation]

And furthermore, this too is primary.

(And moreover - it is the main thing)

The mitzvah of redeeming captives

(on the 5th of Tevet)

- brings

(in the manner of 'one mitzvah brings another')

also the true and complete redemption of captives through the Almighty - the redemption of all Jews

(and all matters of Torah and all matters entirely)

From the exile to the true and complete redemption.

And it should be added,

Then besides the matter

(the connection of redeeming captives to the redemption)

is especially emphasized regarding the redemption of captives of books - as is known! ,

Then the matter of the redemption is dependent on the redemption

(the refinement and purification and elevation)

of all the holy sparks that are found "in captivity" in the concealment and hiding of the world; and since all matters begin and are drawn from Torah - it is understandable,

So the strength for this comes from the matter, its counterpart in Torah - the redemption of matters of Torah that are in captivity.

Another point in the connection between these two matters:

The true redemption of captives and victory of the books is,

as is obvious and simple,

specifically at the time that David comes even more into learning books of Torah²

[including

Light of the day of the 5th, 0th of Megash,

the 5th of Teves

etc.

In particular - in the study of these books]

Therefore it is understandable,

and the day of the 5th of Teves must bring with it a permanent addition in the study of books of Torah,

beginning from the first.

Sifri ■ in the Oral Torah - the book of Mishnayos.

And based on this, it is understood even more how the redemption of the books brings about the general redemption of the Geulah - as explained in the verses■.

Zion shall be redeemed with justice, etc.

or the study of Torah

[And if in this consists, as mentioned, the true victory and redemption of the books]

- the redemption from is opened,

Tziyoch.

And particularly through the study of the books⁵⁵,

"Beginning from the book of Mishnayos" - as the Sages said,

All these exiles are gathered only in the merit of the Mishnayos*.

And the,

"Zion shall be redeemed with justice*" is only more emphasized - through the study of the books that have been redeemed".

And to add,

That from this it is also understood in practical terms - that the event of the 5th of Tevet must bring, first and foremost, a fixed schedule and addition in the study of the books",

Including and beginning with the study of the Mishnayos - which brings that from this redemption of the books one comes directly to the redemption of the Geulah,

In general*.

And during the very decisions in this - is because the Almighty sees that these are true decisions and that they will surely be fulfilled,

are the decisions themselves effective\", just as one has already learned the Mishnayos\".

And one should add and connect all of the above - up to* the hint - to the weekly portion,

Parshas Vayigash:

It says in the Zohar\",

that,

And Judah approached him* is the concept of linking redemption to prayer

(Then from the blessing,

Redeemer of Israel* one goes directly over - without any interruption - to the Amidah prayer,

beginning with the verse,

Adonai, open my lips, etc.,*

and if,

"like a long prayer"")

in their voice

(weak five there.

Reb Aruba - temach shem)

and Nachal

(Skip B)

Shaddai Piday! Books in Torah added with force for redemption of damages in their voice.

Sefer HaSichos - 5752

The main¹ reason for the juxtaposition of redemption to prayer is so that the prayer be received,

as he says in the Yerushalmi:

Anyone who does not attach redemption to prayer, to what is he compared? To a friend of the king who came and knocked

(and knocked)

at the king's door,

[the king] went out to know what he wanted and found that he had gone away,

and while he was still going away

(also the king went away from him)

Similarly, and in this manner, it is also regarding our topic:

5 Teves is a day connected with the matter of.

Geulah - the redemption and ransom of the books of our Rabbis, the Nesi'im

(as above, section 1)

And immediately - adjacent to the "Geulah" there is the.

prayer' and request etc. for the books that still await their ransom,

And furthermore, the main point - the prayer for the general redemption in the true and complete redemption

(As mentioned above, section 1 and onward.

And through this, that the prayer comes in proximity to the redemption,

And in our case - that the aforementioned prayers come in proximity to the action of "redemption" - the redemption of captives which took place on this day,

5 Teves¹ - this causes,

that

May the Almighty accept the prayers of the children of Israel,

and immediately redeem all the books,

And redeem all Jews with the true and complete redemption:

And "with our young and our old, etc., with our sons and our daughters"—one goes together with all the books—both the books that have already been returned,

and also the books

(and manuscripts)

that one will return immediately and at once—to our holy land.

According to what is stated

(in the continuation to 'Zion shall be redeemed with justice,'

As above, sec. 3)

"And captives through charity"*—,

Then charity affects the matter of redeeming captives

(And as our sages of blessed memory said—y.

"Great is charity that brings the redemption near.")

- And now we will make each of you a messenger for charity.

They will give two notes: one note with which each person can do as they please,

and a second note to give to charity.

And may it be His will that the fulfillment of the mitzvah of tzedakah not only bring near and hasten the redemption,

for hastening also has various measures and forms,

should be a hastening in the manner of the juxtaposition of redemption to prayer - that this is