Yud Tes Kislev

Yud Tes Kislev is called Chag Hachagim – the festival of all festivals!

Chapter 1

Yaakov – Peaceful Rescue

Just as the Alter Rebbe’s liberation on Yud Tes Kislev was done in a peaceful manner, in a way that the gentiles recognized the just faith expounded by Rabbi Shnuer Zalman, similarly Yaakov’s rescue from his brother Eisav.

Note 5

Humility

One on hand a person must be humble not considering oneself anything, yet on the other hand a person must know their value.

Chapter 2

Humility

We find a conflict between the sages if a person should eradicate any trace of arrogance or include the slightest – explains the Rebbe – in truth they don’t disagree, rather they are speaking of two stages – initially, if a person doesn’t have any sense of self-worth, they will not seek truth (which is at its core a selfish desire, as it is uncomfortable to live an existentially meaningless existence) however once one does arrive at the truth, they then need to let go of any vestiges of self.

Chapter 3

Humility – Pride

Ultimately the goal is not humility, for if it is, it means that there is a sense of self that needs to be humbled; rather once one arrives at humility they need to proudly serve – for now their service is not theirs but the Divine.

Chapter 5

Humility – Jewish King

Similarly (see previous) a Jewish King must compromise both opposing tendencies, for he must lead, yet he must have the utmost humility, especially to the Jewish sages.

Note 27

Humility – With Pride

In other words and even deeper (Humility – Pride) when a Jew serves God from the Divine soul, one is capable of simultaneously on one hand being humble and at the same time standing strong – this is similar to the idea, that when we begin to serve God, we start with Kabalas Oil (selfless dedication) though this selfless contribution will refract into many various activities.

Chapter 6

Humility – Pride

In general, when dealing with one’s body and one’s mission on earth, there are two manners: the first is “getting down and dirty” (sur-mirah – refraining from evil) and the drawback is needed to lower oneself into this realm; the second is shining such a lofty, sublime and encompassing light that the darkness dissipates; but the drawback is the darkness is just hiding (for when the light goes, it returns). However the ultimate is to serve God with one’s Divine soul and in this way one has the benefit of light transformation without needed to descend – this is similar to the idea that when we begin serving, we do so with Kabalas Oil, unconditional surrender to God’s will.

Chapter 7

Yechidah

Generally speaking there are two types of Divine services, the Tzaddik who “is” (for his service is based on excel and growth) and the Baal Teshuvah who “isn’t” (for his is mainly staying away from negative) but ultimately one reaches the revelation of their Yechidah (core soul) and at this level which is connected to the core of God (similar to the statement of Kabbalah that “the core of God, the core of the soul and the core of Torah (namely Chassidus) are all one,” hence has the Divine capacity, of maintaining mutually exclusive emotions.

Chapter 9

Chassidus – Moshiach

The study of Chassidus is what manifests the revelation of Yechidah, which is the essence of the coming of Moshiach.

Chapter 9

Moshiach – Bringing

When the world was created, it was created with an open mem מ, this symbolizes that there is possibility for sin hence destruction, our job is to close the mem (like the final mem ם) as once man/kind transforms one(our)self(ves) to a conscious determination of goodness and kindness, the forces of darkness are closed off.

Note 69

Action

The practical application of all of the above – we must increase in the three realms of Torah (study), Prayer and doing good. Practically, as we use our Divine soul, hence we combine both complete submission with absolute determination; this is similar to a soldier who stands at attention.

Chapter 10

Why Torah Prayer and Charity Increase Unity

Our sages teach us – whoever studies Torah, prays with a minyan and gives charity, it is as if he has redeemed me and my children from exile – in other words, hastens the coming of Moshiach. For all three of these create unity – Torah, automatically; Praying with a minyan – getting together; And giving charity causes that the recipient realizes that you love him/her and hence as love is reflective, loves back.

Note 75

Moshiach – Humility

Moshaich we all know is called a poor man who rides on a donkey, this symbolizes the contrast of, on one hand he is the greatest king combined with absolute humility.

Note 90

Moshiach – Rome

The Medrash states that the final King of Edom will give much gold etc. to Moshaich – this signifies that Rome will be transformed from seeking her own grandeur to giving grandeur to Moshaich.

Note 100

Seven Noahide Laws

As we are in the final moments of Galus in which the world will be transformed therefore we have an obligation to share the seven Noahide laws.

Chapter 11

Mi Hu Yehudi

Ed. It seems that the knesset voted against the halachic interpretation of what conversion to Judaism means and the Rebbe responded by saying – conversion is obviously a Halachic (Jewish legal procedure) hence it makes zero sense that anyone, gentiles (who are knesset members) and even Jews, but not proficient in these laws should be deciding on what is the acceptable halachik mechanism for conversion.

The Rebbe continues, that practically speaking, all nations have individual mandates (generally, Jews to follow the Torah and Mitzvos and gentiles the Seven Noahide Laws (also to support Jews etc.) When a person is conned and told by a “rabbi” (who doesn’t follow Halacha, though this person doesn’t know that, as he purports to be a full-fledged Rabbi) that they are Jews, we are robbing them of their soul’s purpose. Furthermore, there have been many cases that after the person was already conned, either they or their children wished to marry Jews and they were prohibited, which caused them tremendous distress and often financial problems. SUCH BEHAVIOR RUNS CONTRARY TO COMMON HUMAN DECENCY, AND THE KNESSET MUST IMEADIATELY REENACT THE TRUTH, THAT CONVERSION TO JUDAISM IS BASED ON JUDAISM.

Chapters 13-15