Rebbe Vayishlach Sicha 5752
1(2) Why is that in contrast to most festivals that begin either on the fifteenth of month or earlier, Yud Tes Kislev begins the latter half (after the moon begins to wane.)
2 (4/5) The Jewish people are compared to the moon – the moon as we know, shines not her light, rather the light of the sun- the process of the birth of the light, until her disc is full, and the then diminishes, Kabbalisticly is as follows- for there is the influence of the giver (God) to the receiver (the Jewish people.) Then as their connection becomes full, a new connection namely, not one of giver / receiver, but rather, whereby through humility, the essence of God and the essence of the Jew merge – this is why in the latter half of the month, though the light is diminishing, the essence (which is beyond light, for light compared to the essence is darkness) wanes.
3 (6/7) Matan Torah as we know, is the marriage of God and the Jewish people (in fact elsewhere it is called the engagement) whereas in the first instance, these two elements are separate (and the Jews receive from God) however in the month of Kislev (the revelation of the inner Torah, as Yud Tes Kislev is the Rosh Hashana of Chassidus) then it is revealed how effectively, as God and the Jews are one – there is zero difference.
4 Our sages say, Matan Torah (when God gave the Jews the Torah) was like a king who got engaged, so he sent his bride small presents, when he got married, he gave her all – similarly, when Moshaich comes, in which the essence of the Jew is revealed, that it is God’s essence! – all is given.
5 (11) As the Previous Rebbe has told us, we have completed everything we need – we even have polished our buttons – and hence Avodas Habirurim (the long work of refining the sparks of holiness in the world) is complete, hence the only purpose of our Avodah today, is to reveal Moshiach.
It states, “this final Galus ending in France” – France has the Gematriah (numerical equivalent) of 770 – the Previous Rebbe sent (our Rebbe) his family, to elevate France, and this continues through the many Shluchim – Seeing that everything for Moshiach’s coming has been completed, it means we are currently sitting at the table with Moshiach.
- Practically (directive…) we must organize beautiful large Farbrengens – in which each locale is the source (of Divinity) and in fact, one should have with oneself, one’s intimates, at least three Farbrengens on Yud Tes Kislev – and the main thing, we should ideally be – even before Chanukah, in the third Holy Temple.
Rebbe Sicha Vayishlach 5751
Why did Yaakov feel the need to specifically send messengers to his brother Eisav – he was on his way back to his parents, (Eisav of course was in Seir.) The answer is that the mission of the Jewish people is to uplift, refine, transform Eisav.
This is also why this week’s haftorah is the vision of Avoidiya, who was converted from Edoim (Eisav,) for this in fact – namely, to redeem the sparks of holiness within the world, is Jacob (the Jewish peoples’) mission.
As we now have been through the world, elevated the sparks, and hence we are standing on the messianic threshold!
Having finished collecting the sparks, therefore all of the “gold,” is like in the treasure chest – all we need to do is simply unlock – we even have the key.
Particularly we must study Chassidus.
Rebbe Sicha – Yud Tes Kislev
1. Yud Tes Kislev is the Rosh Hashanah of Chassidus – like Rosh Hashana, it is the essence – the essence of the unique Divine inspirational wisdom – from it the body (the streams) flow.
2 (3) Sefer Brieshis – the first book of the Torah is called Sefer Hayashar, the honest document – it is a book in which the holy lives of our forefathers, that paved the mechanism and path for their children – as such, it must a-priori, include the sum total of a Jew’s life.
- First comes Breishis, the beginning, the raison detr’e of creation, namely, for the Jewish people and Torah.
- And the purpose of creation is the pleasure (Noach) that God receives from dwelling in us – and more specifically (or in addition,) the pleasure the entire heaven (which receives her ) elevation, through us (dirah-bitachtoinim.)
- And for this reason, the soul on earth must become a grower – she grows even more, than when she was above.
- And in order for the soul to accomplish her mission below, she receives the level of sight – she is able to apprehend Divinity.
- This revelation encompasses the entire person, his vision, his mind, his emotions.
- After one has this Divine penetration, this results in the offsprings, namely of the good-deeds, both in Yaakov, holy matters, and Eisav, in refraining and even better, transforming, evil.
- Then we go out (Vayietzei) to convert the world.
- Then angels are sent, even to refine Eisav, the lowest of the low.
- And through refining the evil, we come to (Vayeishev) a situation of rest.
- Until we come to the end (completion) of our work (in Galus.)
- And then we have a situation of (Vayigash,) the connection and unification of every Jew with God.
- Until we merit, eternal life – of all the Jews.
3 (4) Generally speaking, Sefer Breshis, has three phases:
The first (up to Vayaitze (non-including) is the preparation – Vayaitze and Vayishlach refer to the actual work (refining the world) and from Vayeishev till Vayechi, the reward (eternal, blissful life.)
4 Yud Tes Kislev is the fundamental purpose of creation, whereby the essence of God imbues, the essence of the Jew, who then forwards this essence – as we see, beginning with the Alter Rebbe, culminating with the Rebbe (the Rebbe is referring to the Previous) who sent Shluchim to the four corners of the world.
5 (6) Yud Tes Kislev is the essence of Rosh Hashana, for the whole world was made to reveal God.
6 (7) Every Yud Tes Kislev, as we know, a new Divine light (as on Rosh Hashana) permeates the cosmos.
- (8) And we should certainly arrange beautiful large Farbrengens, in which words of inspiration, including focusing on Chanukah, are shared.
- (10) And the main thing is, we should celebrate Yud Tes Kislev in the Beis Hamikdosh!
Rebbe Sicha – 5749
1 (2) We find the verse “I have been humbled from all your kindnesses” (that Jacob told God) is the eighth verse, in the eighth Parsha (Torah portion) this of-course alludes to what our sages teach, that though arrogance is disgusting, nonetheless, a Torah scholar must have an eighth of an eighth (in other words, some.)
2 (3) We find a disagreement in our sages – which manifests in halacha as well – if one should totally erase any ego, or should have a little? – and the final halacha is like the Alter Rebbe, who says, that initially one must have some (for without it, there will be no drive, and once one gets to a higher level.)
4 Ultimately, the completion of Avoda (Divine service) is not in humility, for the very fact, “I need to be humble, indicates there is an I” (separate) but rather, when one’s very identity (I – soul..) becomes Divine, so then, the opposite – namely, “I must stand strong, proud and passionately (for it is not my I, but the Divine.”)
5 To understand this even deeper – the issue of service with or without ego is only a question, when there is an ego; however, when one reaches the essence, and one serves because God commands, and because the essence can contain (complimentary) mutually exclusive realities, hence it is all one (furthermore, as one’s very identity is God, hence there is no issue.)
6. It is known, there is both the Avoda from below to above, and above to below; and whereas, the former is more personal, the latter is more ethereal (which both obviously lack the quality of the other) but when one serves from the essence of the soul – as we mentioned, that as the foundation of service is Kabalas-oil, like servant fulfilling God’s will, hence even when one arrives at the essence, and glory of their soul, they maintain the humility – hence have the benefit of both.
7. The Talmud concludes, that God saw not a more fitting vessel (container) for his blessing, then peace.
8. The revelation of Chassidus on Yud Tes Kislev, connects the essence of God to the essence of our soul – furthermore, the beginning of Shas, is with the foundation Kabalos-oil (Shema) and concludes with the infinite.
9. We know Moshiach is hinted to with a closed men (mem stumah) in the middle of the word “Limarbe hamishra” – for the world is compared to a courtyard (or porch) that is open, and our job is to close – for the fourth side, the northern wind, is evil.
10 The practical directive is a. we must study and teach Chassidus, b. we must do this with the strength – ego of our soul.
11. We must announce, the deleterious injustice of the falsehood of the Israeli Knesset (which really has no halachic business) in accepting reform and any non-halachic conversions.
First and foremost, God set up a world in which there are two people – there is the one Jewish people and the seventy nations, the Jewish people have 613 Mitzvahs, and the Gentiles have seven Noahide laws, including the obligation to assist the Jewish people – generally, create a safe and just civilization.
Obviously, for one to convert to Judaism, it must be according to Judaism, and even if one claims that they converted – as conversion is not merely a formal process, but a soul transformation, it is utterly meaningless.
Furthermore, this falsification of conversion is a reprehensible deleterious injustice – there have been many cases of people who have been conned, and when they came to marriage, they were told that they are not Jewish, and this led to deep heartbreak – this also cons, the people who grow up together with them, and imagine them to be Jewish.
A simple example, and clarifying the mistaken notion, that some people are unwilling to change their opinion, as they have been habituated… Imagine a CEO who refuses to accept the accountant who tells him that a mistake in the company’s income was made… – those who have no expertise in what is Jewish law, should accept from those who do.
It is bizarre, that gentiles have put pressure – threatening to withhold funds – for what business does a gentile have in Jewish law.
May it be God’s will, that this law will immediately change, not in a way of conflict, for all will agree to the truth.
Rebbe Mamaer Yud Kislev Vayeitzie 5736
- When King David said the Verse “Padah Bishaloim (you redeemed in peace my soul”) this refers not only to his, but subsequent Tzaddikims’ redemption.
- There are three types of peace – there is the peace of King David that through power… – but this is not real peace, for the enemy can come back – then there is the peace of King Solomon: through greatness others felt humbled - but the ultimate peace which occurs when Moshiach comes, is that even those antisemites (jealous people) become admirers (we are seeing this amazingly with the Arabs and Russia, and to a certain extent, evangelicals etc.)
- We know Moshiach is the descendent of Dovid, so Dovid’s peace, began the peace of Moshaich.
- Just as marriage – particularly the miracle of birth in which two finite people are able to perpetuate (through the descendants) infinitely – similarly the marriage of the body and soul, and its offspring (good deeds.)
- This is paralleled when we study Torah and Mitzvos here – for apart from the fact, this is the Divinity of God dealing with low things – it also manifests (the Divinity below.)
- One of the reasons the soul comes below, is it goes from the level of “standing” to “growing” (for in heaven, though it has growth, it is generally in a dimension) however on earth, our growth can continuously be exponential – however when a Tzaddik passes on (and for all in heaven) as Torah and Mitzvos is truly infinite (though below this is not revealed) above it is.
- The male female relationship is in the soul before it comes to earth (as we know it is predestined) in marriage, and also in the resurrection – in fact, this is the highest infinite level.
When Moshaich comes, we will have the revelation of the infinite within the finite – because all we do now prepares for Moshiach (and during Moshiach is the revelation) hence we must reveal our Yechida – that God is our soul – and when we do this, we have no foreign (stupid, instinctual, lust etc.) desires, and through our personal redemption, we cause global.
Mamer Rebbe Vayishlach
- When we below do the Divine will, this manifests, the above.
- The – like all things – marriage, union of man and a wife, stem from the Divine union (Hashem and the Shechina) in fact, whenever we study Torah below, we create a mirror effect above.
- The purpose of creation is God wanted to be completely revealed.
- God is like a husband, the idea of a husband is that he connects –
- Through bringing Joy to the Bride and Groom below, this causes joy above.
Mamer Rebbe Yud Tes Kislev
Amar Rabi Aoishia
- It is known, our sages teach, “God did a kindness by spreading Jews worldwide,” for when there is trouble in one country (for example, the kingdom allows not the shaking of the lulav and esrog) elsewhere, the Jews who did this Mitzvah, fulfil it, for those who can’t – and eventually this causes their freedom (as it says, whoever fulfils the Torah from poverty, will eventually fulfil it from wealth.)
- In a similar sense, even when we do a Mitzvah – as a person may be confined by their Yetzer Hara (like business people who may be constantly worried) one releases those who are bound – this applies even to oneself, for there are aspects that people are most duty toward (hence their Yetzer Hara fights them on this mightily) so by strengthening themselves in one aspect, they can strengthen themselves in other (harder).
- We know that everything outside of man is inside of man – hence we all have Jerusalem – Jerusalem represents Yira-Shalaim – complete fear of God – now there is the higher (heavenly) Jerusalem and fear of God, and the lower – the higher fear is the notion that, “But God there is nothing” – when one achieves this level below, it allows the infinite heaven to descend.
- When one touches the infinite fear of God, this affects each part of us.
- Every individual who reaches the infinite fear of God, effects not only himself, but the entire (especially when he considers himself part of) Jewish people.
- Because all Jews are like one body, therefore, even previous eras – say when the Jews had the Beis Hamikdosh and offered sacrifices – can assist the future.
- The way to merit Moshiach, is by right now, having the infinite Avodah, mesirus nefesh, which means, to give your will to God’s.
Mamer Rebbe – 5741
Vayishlach Yud Daled Kislev
- “All your sons are scholars of God, and much peace by your sons”
The explanation of this is (as the Medrash teaches) that sons here refers to Torah scholars and through their Torah study a. they refine the world b. They bring peace c. in reward God gives them peace.
- The reason Yaakov immediately sent for Eisav when he finished his Avodah at the house of Lavan, is because the Blessings given to Jacob, were to refine Esiav.
- The reason Yaakov first had to go the house of Lavan – was because spiritually Lavan represents “Loven Ha-elion,” the source of all Divine effulgence, and once he had manifested them (to himself and family) he was able to deal with refining Eisav.
- Prayer is when we ascend – refining from below to above, and Torah is when we bring the above, to refine the below.
- It is known, there is the refinement from below to above, and above to below; whereas the latter may be higher, the former is deeper – hence Yaakov initially shined a light onto Eisav – but eventually, through the thousands of years of grappling with darkness in our time (Moshiach epoch) as the refinement came from below to above, hence the world is ready for Moshiach.
- Generally in Torah, there are two aspects: 1. Is that it refines (good from evil) and the that the study of it on its own, is a very great Mitzvah – now specifically, in the inner and outer Torah these two aspects are there – for example, in Chassidus there is the great knowledge and inspiration, and the practical directives, and in the outer Torah, there is both the Mitzvah of even just reading the holy letters, as well of-course as the practical directives.
- When we study Chassidus, we refine not only our emotions (the main task in galus) but even our intellect.
- Although generally Torah, firstly, we begin the study of the outer and then the inner, but in actual fact, there must be the premise of the inner – and especially, even better, the understanding (for this is the raison det’re and staying power of the outer.)
- Through the descent of the inner Torah into the outer, and its subsequent effect of elevating humanity – this is the goal of Dirah Bitachtoinim.
- Through Torah scholars doing (#9) they merit great gifts/peace.
Mamer Rebbe Vayishlach
1. Rava would often say that the ultimate goal of Torah is Teshuva and good deeds.
2. Now generally the fundamental difference between Torah and Teshuva, and good deeds (Mitzvos) is whereas in the former one needs to use their mind – in the latter one serves as a servant (with humility.)
3. Kabbalah teaches, God cannot be grasped by thought, but can be felt through love – hence as Torah is revelation (in the mind) it does hit the essence – there are two types of love (selfish and selfless) when we have the essential core love for God, this arouses – like a son who calls “father” that the father in his entirety turns – so too God.
Through Teshuva and good deeds we receive God.
4. Ultimately, the factor that allows Teshuvah and good deeds to touch the Divine, is the fact, that we do it not because it is our desire, but the desire of God – and not only because we desire God’s desire, rather we do it as a Divine compulsion (for a person is found where their desire is, so when we are fulfilling unconditionally God’s desire, there He is found.)
5. Torah and good deeds relate to the two facts of a Jews personality with God – the first is the fact we are God’s child – in fact, the nature of the child is the parents identity is his – and the premise, ideals of the father, are the child’s; furthermore, as Jews are the son – rooted in the King himself, therefore they can perceive, the king’s desire – whereas good deeds relates to the servant relationship.
6. In order to attain this level of Divinity, it must be prefaced with the level of son, the desire for God (so in effect, there are three stages, love (which causes attraction) the duty of a servant to fulfil God’s will, and the implementation.)
7. Even when we study Torah, we must do so as a both a son and servant – in other words – we are meant to use our own mind, but do so, understanding the sacredness.
8. When we study Torah, the main thing is, we do it with the humility and servitude to God.
9. Torah is truth – when a person seeks that others should learn Torah, this is because, to Torah they are humble.
10. To study Torah properly is to bring Moshiach – for the essence of Moshiach is to reveal the Yechida (Divine essence) of our soul, for Moshaich is the essence of the entire creation.