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    Sichos In English, Volume 12: Kislev-Adar, 5742
    Sichos In English, Volume 12: Kislev-Adar, 5742
    Sichos In English, Volume 12: Kislev-Adar, 5742
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    Sichos In English, Volume 12: Kislev-Adar, 5742

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    Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Kislev-Adar, 5742

    LanguageEnglish
    PublisherSichos In English
    Release dateJul 27, 2015
    ISBN9781311801814
    Sichos In English, Volume 12: Kislev-Adar, 5742

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      Sichos In English, Volume 12 - Sichos In English

      Sichos In English, Volume 12 — Kislev-Adar, 5742

      Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English

      Published by Sichos In English

      5742 - 1982

      Sichos In English, Volume 12 — Kislev-Adar, 5742

      Published by Sichos In English at Smashwords

      Copyright 1982 Sichos In English

      ****

      This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you’re reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

      ****

      ISBN 978-1-3118-0181-4

      Chapter 1: Publisher’s Foreword

      This volume contains a free translation of Sichos delivered by the Lubavitcher Rebbe in the Farbrengens held from Kislev-Adar, 5742, with excerpts from every Farbrengen held during that period It is the twelfth volume published by Sichos In English.

      The translations are structured to appeal to an English speaking reader who is somewhat familiar with the teachings of Chassidus The Sichos are not adapted or altered in context, but are presented, with slight changes, in the same form and thought style in which they were originally said. Great effort has been made to ensure the accuracy of the translations; however, they carry no official authority As in all translations, the possibility of inadvertent error exists

      The Sichos in this volume again heavily emphasize the importance of each Jew purchasing a letter in one of the Sifrei Torah currently being written to unite all Jews. There is hardly a farbrengen in which the Rebbe does not make mention of this vitally important subject

      A major event of this time was Yud Shevat, marking the completion of thirty two years of world leadership of the Rebbe. In Hebrew, thirty two are the letters Lamed and Bais, which form ‘Lev,’ meaning heart The leader of Jewry is its heart, and from him all life and vitality flow to the body of world Jewry

      As in previous volumes, an index of topics is included at the end, and a detailed table of contents at the beginning. Again, current issues have been presented in essay form, departing from the more literal translation of most of the Sichos Those appearing in this volume are all adapted from Sichos said in this period

      The 11th of Nissan this year marks the 80th birthday of the Rebbe. When a person reaches eighty years of age, our Sages tell us, it is a sign of special strength It is our hope that this publication contribute to the growing knowledge of the teachings of Chassidus and of the Rebbe in particular, especially to those who were formerly unable to study them.

      Sichos In English

      11th Day of Nissan, 5742, 80th Birthday of the Lubavitcher Rebbe Shlita

      Chapter 2: Shabbos Parshas Vayeitzei, 9th Day of Kislev

      1. Tes Kislev (the 9th of Kislev) is the day on which the Mitteler Rebbe was both born and passed away. In general, these two things are associated: The Alter Rebbe writes in Tanya (Iggeres Hakodesh 28): All the efforts of man which his soul toiled during his life-time,... becomes revealed and radiates in a manifest way from above downwards at the time of his passing. In other words, all man’s service, from birth on, is elevated on the day he passed away. This elevation is greatly increased when it is the same day as his birthday. For on a birthday, a person’s ‘mazal’ is on the ascendancy. This then is the special distinction of Tes Kislev.

      To clarify further: The Talmud (Rosh Hashanah 11a) states that the Holy One blessed be He sits and completes the years of the righteous from day to day and from month to month, as it says ‘The number of your days I will fill.’ Thus the case of Moshe Rabbeinu, who said (Devarim 31:2) I am a hundred and twenty years old today, on which Rashi comments Today my days and years are completed; on this day I was born and on this day I will die. Moshe was born and died on the seventh of Adar. This Talmudic saying refers to all righteous people, all of whom G-d ‘completes’ their years. However, while this is true in spiritual terms, seldom do we find it in actual years and days. Only some Tzaddikim had their years actually completed, such as Moshe Rabbeinu (born and died on 7th of Adar), and in the later generations, the Mitteler Rebbe (born and died on 9th of Kislev).

      There is a lesson in this for us. We cannot be content in merely thinking of talking of lofty things, but must put them into practice. This is the lesson from Tes Kislev. The idea of G-d filling the years of a righteous person was, in the case of the Mitteler Rebbe, not just spiritual, but in actual practice.

      This lesson is for all Jews. Those Jews who are not so religious must know that it is not enough that "All Yisroel have a share in the world to come, as it states ‘All your people are righteous.’" That is in spiritual terms. But a Jew must also be righteous in practical terms, actually keeping Torah and mitzvos.

      Likewise, those Jews who consider their main field to be in intellectual endeavors, must know that ‘deed is the essential thing’ — one’s G-dly service must have emphasis on deed. Intellectual comprehension and deep concentration about prayer, mitzvos, etc. is indeed a very lofty thing. But it must be secondary to actual deed.

      Similarly, when attempting to draw others closer to Judaism, it is not enough to just speak with others, hoping one’s words will have the desired effect. We must do everything possible to ensure that our words will leave an effect on the other’s deeds.

      One’s efforts in all these things must not be limited and confined, but beyond all limitations — with all your might. One must strive with all your might, rising beyond normal limits, not just in thought or speech, but also in deed. Since such a service is required of a Jew, it is certain that every Jew has the ability to fulfill it.

      In practical terms. Today, Tes Kislev, is an auspicious time to redouble efforts in our work. Tes Kislev is the day before Yud Kislev, the festival of liberation of the Mitteler Rebbe. We must continue to spread Chassidus, the very concept of Yud Kislev and Yud-Tes Kislev (liberation of the Alter Rebbe). Likewise, since Chanukah follows soon after, we must work in the Chanukah campaign.

      In other words: We find ourselves in the period of Yud and Yud-Tes Kislev, the idea of these festivals being the propagation of Chassidus. Hence, in addition to the spreading of Judaism in general, there is now added emphasis on spreading Chassidus in particular. Thus the two lessons we learn from Tes Kislev, that 1) service must be with all your might and 2) it must be primarily in deed, apply mainly to the idea of Yud Kislev — the spreading of Chassidus.

      When the service of all your might permeates deed, then one’s service is in the form of ‘redemption:’ One ‘redeems’ his abilities and powers from constraints and limits, freeing them for good deeds. This redemption is the preparation to the true and complete redemption of the future through our righteous Moshiach, speedily in our times.

      *

      2. The festivals of liberation of Yud Kislev and Yud-Tes Kislev both celebrate the liberation of Chabad leaders from imprisonment by the (same) government. Yud-Tes Kislev (liberation of the Alter Rebbe in 5559) preceded that of Yud Kislev (liberation of the Mitteler Rebbe in 5587) by 28 years. The imprisonment of the Alter Rebbe was much more severe than that of the Mitteler Rebbe, and consequently the liberation and its celebration is that much greater. Nevertheless, in the days of the year, Yud Kislev (10th of Kislev) precedes Yud-Tes Kislev (19th of Kislev). For the very greatness and loftiness of Yud-Tes Kislev requires appropriate preparation to celebrate it properly — that preparation being Yud Kislev.

      In general, man’s service is always to strive higher. For instance, one’s service must first be with all your heart and all your soul, and then one can reach the level of with all your might. In each of these types of service themselves, there are varying degrees, ranging from the basic level to the most intense — and the proper method is to start from the lowest level and move to the highest.

      So too in this case. Both these liberations were beyond natural limits, in a miraculous form. Nevertheless, there are differences, and that of Yud-Tes Kislev is loftier than Yud Kislev. Since one starts from the lower level and moves to the higher, Yud Kislev is celebrated before Yud-Tes Kislev. After such a preparation, we can reach the loftier level of Yud-Tes Kislev.

      But if Yud Kislev is the prior preparation to Yud-Tes Kislev, why did Yud Kislev occur 28 years after Yud Tes Kislev? How could Yud-Tes Kislev occur without the preparation of Yud Kislev? However, the preparation of Yud Kislev was needed only when the darkness (of exile) increased. Beforehand, in the intervening 28 years, Yud-Tes Kislev could be properly celebrated without prior preparation. But then the darkness increased, to the extent that there could even be such a thing as the imprisonment of the Mitteler Rebbe. The Alter Rebbe had been freed by the government, which had in effect acknowledged and allowed the propagation of Chassidus. Yet afterwards, the Mitteler Rebbe could still be imprisoned — indicating the increasing darkness in the world. This is the reason why now we need Yud Kislev as a preparation to the proper celebration of Yud-Tes Kislev.

      An example: In regards to prayer, the Torah proper requires only the recital of Shema and only a small amount of prayer. In the first Bais HaMikdash, people’s minds were more open to G-d’s wonders, and did not need much prayer. In the second Bais HaMikdash, the Anshei Knesses Hagedolah (Men of the Great Assembly) saw that men’s minds had become less perceptive, seeing only the physical, and therefore instituted the Shemoneh Esreh (Eighteen Blessings). As the darkness in the world increased, after the times of the Mishnah and Talmud, more prayers were added. As a preparation to the Shemoneh Esreh, the Blessings on the Shema, Pesukei DeZimrah (Verses of Praise) etc., were added.

      Likewise, many new customs were added in later generations, after the times of the Mishnah. For in the earlier generations, when the darkness was not so intense, they did not need extra sanctity. But as the darkness increased, we need more things connected with the light of holiness, the light of Torah and mitzvos, to offset and annul the darkness.

      So too in our case. The earlier generations could properly celebrate Yud-Tes Kislev without preparation. Now, when the darkness of exile has intensified, we not only need the extra light of Yud Kislev to annul the increasing darkness, but we need Yud Kislev as preparation to attain the lofty level of Yud-Tes Kislev.

      3. Indeed, the fact that Yud Kislev serves as a preparation to Yud-Tes Kislev indicates that in some respects Yud Kislev is greater than Yud-Tes Kislev. As in all cases of cause and effect, the cause has properties loftier than the effect — and thus can produce the effect. Yud Kislev is the ‘cause’ of Yud-Tes Kislev (for without it serving as a preparation, we could not reach the level of Yud-Tes Kislev), and thus contains properties greater than Yud-Tes Kislev.

      The imprisonment of the Alter Rebbe was more severe than that of the Mitteler Rebbe: the Alter Rebbe was incarcerated in prison, whereas the Mitteler Rebbe’s imprisonment was more similar to house-arrest. Nevertheless, the very fact that the Mitteler Rebbe was arrested at all, indicates the intensity of the darkness then prevalent in the world. For the Alter Rebbe’s release was such that even the government recognized his righteousness, and all realized the great miracles wrought by G-d. Moreover, the Alter Rebbe had been designated as an ‘honored citizen for generations,’ for his help in the war against Napoleon. Yet the Mitteler Rebbe was still arrested.

      The purpose for the increasing intensity of darkness is to reveal the greater light that comes specifically when prior darkness is converted to light. Or in other words, one reaches loftier heights by first going through a descent. This then is the distinction of Yud Kislev over Yud-Tes Kislev. Through the greater descent (increasing darkness) in the Mitteler Rebbe’s imprisonment (coming after the Alter Rebbe’s miraculous liberation), greater heights were reached than on Yud-Tes Kislev (comparative to the intensity of the darkness). In addition, the greatness of Yud Kislev effects an increase in the greatness of Yud-Tes Kislev (since, as explained before, it is the preparation and cause to Yud-Tes Kislev). Hence, although Yud-Tes Kislev is the ‘Rosh Hashanah of Chassidus,’ one should not minimize the importance of Yud Kislev; for through the proper celebration of Yud Kislev, Yud-Tes Kislev is celebrated even more joyously.

      There is a lesson in this for each and every Jew. When a Jew sees Divine Providence in matters that concern him (similar to open miracles), he knows that his success is not due to his own efforts, but to G-d. This refers to success in physical things and also spiritual things (liberation from one’s previous low spiritual standing). But, it can happen that he once again falls low in his spiritual standing, and his G-dly soul is once again imprisoned. He may then think that all hope is lost, and there is nothing he can do about it; he will leave it to G-d to free him. For although this second imprisonment is not as bad as the first (similar to the difference between the Alter Rebbe and the Mitteler Rebbe), and he has not sunk so low this time, nevertheless, that it happened at all after G-d rescued him the first time, indicates a very great fall.

      The lesson from Yud Kislev is that a Jew must know that the purpose of this great fall is for the later ascent he must and can make — that he should now reach a level much higher then previously. He must not despair and therefore do nothing, relying on G-d — for it depends on the person, and through his service he will reach an infinitely higher level.

      A Jew cannot say We cannot do naught but rely on our Father in heaven. Our Sages said that when people will say this, it is one of the signs of the darkness of the exile just prior to Moshiach’s coming. Another such sign is that disrespect will increase. Why should such a saying be a sign of the great darkness of the exile, similar to such bad things as increase in disrespect? Isn’t it a good thing when a Jew wishes to rely on our Father in heaven? But the previous Rebbe explained that a Jew must do everything he can and then G-d helps him. But when a Jew does not wish to do all that he can in his G-dly service, but instead says We can do naught but rely on our Father in heaven — such a state of affairs is truly a sign of great spiritual darkness! This is the lesson from Yud Kislev: The imprisonment of the Mitteler Rebbe after the liberation of the Alter Rebbe indicates that it is loftier than even Yud-Tes Kislev.

      In practical terms: A Jew need not be affected by the increasing intensity of the exile, but the very reverse: since its purpose is for an ultimately greater ascent, a Jew must work ever harder to abolish the darkness of exile. The greater the darkness, the greater will be the future revelation. Hence every Jew must increase in his observance of Torah and mitzvos, especially in those things currently appropriate — the spreading of Chassidus (the concept of Yud and Yud-Tes Kislev), the Chanukah campaign, and uniting all Jews through purchasing a letter in a Sefer Torah.

      As explained above, one’s service must be with all your might, beyond all limits, permeating every aspect of a person (thought, speech and deed). And just as the Mitteler Rebbe’s years were literally ‘completed’ by G-d (birth and death on the same day, Tes Kislev), so too all our work must be put into actual effect. Then, while still in exile, we ‘taste’ the revelations of the future, and will speedily merit the true and complete redemption through our righteous Moshiach.

      *

      4. Of Yaakov’s departure from Lavan with all his family, Scripture states (Bereishis 31:17): Yaakov rose up, and set his sons and his wives on the camels. On the words ‘his sons and his wives’ Rashi comments: He put the males before the females. Esav, however, put the females before the males, as it is stated (36:6) ‘Esav took his wives and his sons, etc.’

      Rashi does not explain why Yaakov put the males before the females, and Esav the reverse. Commentators explain that the reason can be understood simply from Scripture (and Rashi) learned before this verse — and therefore Rashi need not even mention it. Esav was steeped in lust, as stated previously (Bereishis 28:9): Esav went to Yishmael and took Machalas the daughter of Yishmael, in addition to his other wives, on which Rashi comments he added wickedness to his (previous) wickedness, for he did not divorce the first (wives). Likewise, on verse 26:34, Rashi comments: Throughout the forty years (before he married) Esav would seize other women from the possessions of their husbands and do violence to them...

      Yaakov was the exact opposite. He was (25:27) a scholarly, plain man, dwelling in tents (of the Yeshivah); and he did not marry until he was 84 years of age. Hence, it is obvious why Esav put the females before the males — because he was extremely lustful; whereas Yaakov, who was the epitome of morality and purity, put the males first.

      However, there are a few unclear points in Rashi’s commentary. 1) The verse states "Yaakov rose up and set his sons and his wives." Rashi writes that "He put the males before the females." Why the change from sons and wives to males and females?

      2) Rashi only offers commentary when something is difficult at that point, not when a difficulty arises because of a verse further on in Scripture. In this case, when a student, to whom Rashi addresses his commentary, learns this verse, there is no problem why Yaakov set the males before the females. Obviously this is the proper moral behavior for someone like Yaakov. A question only arises when later we see that Esav acted differently. Surely then, Rashi’s comment noting the difference in behavior between Yaakov and Esav should not be here, but later, when we learn of Esav’s behavior (in parshas Vayishlach 36:6).

      3) Rashi in his comment says "Esav however,

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