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    Sichos In English, Volume 15: Tishrei-Kislev, 5743
    Sichos In English, Volume 15: Tishrei-Kislev, 5743
    Sichos In English, Volume 15: Tishrei-Kislev, 5743
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    Sichos In English, Volume 15: Tishrei-Kislev, 5743

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    Excerpts of Sichos delivered by Rabbi Menachem M. Schneerson, The Lubavitcher Rebbe, at his periodic public addresses, translated into English, Tishrei-Kislev, 5743

    LanguageEnglish
    PublisherSichos In English
    Release dateJul 30, 2015
    ISBN9781311778369
    Sichos In English, Volume 15: Tishrei-Kislev, 5743

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      Sichos In English, Volume 15 - Sichos In English

      Sichos In English, Volume 15 — Tishrei-Kislev, 5743

      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

      5745 - 1984

      Sichos In English, Volume 15 — Tishrei-Kislev, 5743

      Published by Sichos In English at Smashwords

      Copyright 1984 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 978-1-3117-7836-9

      Chapter 1: Publisher’s Foreword

      This volume contains a free translation of Sichos delivered by the Lubavitcher Rebbe Shlita in the Farbrengens held from Tishrei-Kislev, 5743, with excerpts from every Farbrengen held during that period. It is the first volume of 5743, and is the fifteenth 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.

      A major theme running through the Sichos delivered in this period is that this year is the one hundredth anniversary of the Rebbe Maharash’s yartzeit. The Rebbe explained how the Rebbe Maharash’s famous dictum, Lechat’chilah Ariber, applies to every aspect of a Jew’s service to G-d, in all circumstances.

      Sichos In English

      Rosh Chodesh Kislev, 5745

      Chapter 2: 2nd Day of Rosh Hashanah

      1. This year marks the 100th anniversary of the Rebbe Maharash’s passing on (5643-5743). The Alter Rebbe explains that on a yahrzeit (anniversary of passing on) the soul of a tzaddik experiences an elevation after elevation to the absolute heights — to its root and source. Simultaneously, this elevation is revealed below — all the toil which his soul toiled during lifetime ... is revealed and illuminates ... from above to below ... and effects wonders in the midst of the land. These two aspects (the immense elevation and its effect below) are expressed in the idea of effects wonders in the midst of the land: Wonders is an extremely lofty level; and this level is revealed in the midst of the land — and in the manner of effects, which connotes actual deed.

      In addition to this general aspect of a yahrzeit, there is a special distinction uniquely associated with the Rebbe Maharash’s service. His mode of conduct, the previous Rebbe related, was similar to that of the Baal Shem Tov. In similar vein, a famous dictum of his was that although the world thinks otherwise, he says that a person’s conduct should in the first place always be transcendent (of difficulties, obstacles etc.). That is, not to first try to battle against obstacles, and failing that then transcend them; but to transcend them in the first place. This again expresses the synthesis of the above two aspects: Conduct similar to the Baal Shem Tov (renown for his miracles and wonders) and in the first place be transcendent are extremely lofty concepts; but simultaneously, such conduct is revealed below, affecting this physical world.

      The above (concerning the mode of conduct of the Rebbe Maharash) applies to all the Rebbeim, beginning with the Baal Shem Tov, the first leader of Chassidus, and until the previous Rebbe. As explained above, there is a special connection between the Rebbe Maharash and the Baal Shem Tov. Likewise, there is a special connection between the Rebbe Maharash and the previous Rebbe, as the following story testifies: When the previous Rebbe visited Yerushalayim in the Holy land, a Jew who had seen the Rebbe Maharash visited him. When he saw the previous Rebbe he immediately fainted. When asked the reason, he answered that when he saw the previous Rebbe’s face — he saw in him the Rebbe Maharash (i.e. they looked exactly alike).

      Thus we see that conduct transcending limits and simultaneously affecting this physical world existed by all the Rebbeim. This applies both to their conduct and their Torah. The Baal Shem Tov’s conduct transcended all limits, and simultaneously affected actual deed — the synthesis of these two aspects. Likewise with his Torah: The Baal Shem Tov brought the simplest Jew close to Torah, to the extent of learning Torah with small children. Simultaneously, he revealed Chassidus, the innermost secrets of the Torah; and to the extent that Chassidus Chabad scrupulously examines even a single word of his.

      Likewise with all the Rebbeim extending to the previous Rebbe: The previous Rebbe was imprisoned, and in prison his conduct was similar to that of the Baal Shem Tov (transcending limits). Again, the synthesis of these two aspects: conduct transcending the limits of the world being revealed in the lowest place (in prison). Likewise with his Torah: While revealing the innermost secrets of Chassidus, he engaged in the education of Jewish children, beginning with teaching the Aleph-Bais. Indeed, it is told that the previous Rebbe himself once wrote the Aleph-Bais on a post-card.

      These times urgently need the concept of effects salvation in the midst of the earth, and therefore, on the Rosh Hashanah of the 100th year of the Rebbe Maharash’s passing on, this concept is effected in the loftiest fashion. It is explained in various places that the number one hundred corresponds to the ultimate in perfection, and hence this year, the 100th anniversary of the Rebbe Maharash’s passing on, has a special distinction. It follows then that everything this year must be permeated with the mode of conduct of the Rebbe Maharash — in the first place always be transcendent.

      The concept of effects salvation in the midst of the earth in the manner of in the first place be transcendent which is effected on this Rosh Hashanah, is also expressed in the conduct of the world — as is told concerning the Rebbe Maharash’s conduct regarding the government. The obligation to seek the welfare of the city applies only when it does not contradict Judaism, Torah and mitzvos. But when it comes to Torah and mitzvos, then, even in those things which are but a preparation to a mitzvah (such as chopping the wood to make glowing coals to make metal to perform a circumcision), we are not affected at all by the government’s conduct.

      In addition to the general state of Jews in exile concerning the nations of the world, the concept of effects salvation in the midst of the earth in the manner of in the first place be transcendent applies also to a Jew’s individual service — to his personal fulfillment of Torah, and his efforts in behalf of others, the dissemination of Torah and Judaism. Indeed, the revelation of wonders in the midst of the earth is not only in spiritual matters, but also in material things — G-d’s blessing for children, life, and ample sustenance, transcending all limits. In plain terms: G-d’s blessing that we be inscribed and sealed for good on Rosh Hashanah, particularly for the complete and true redemption through our righteous Moshiach.

      * * *

      2. The Rebbe Rashab was accustomed every Rosh Hashanah to accept upon himself a further adornment (i.e. to be extra meticulous in the performance) of a mitzvah. It is therefore proper for each person to accept upon himself — without vowing to — an extra adornment of a mitzvah.

      It is now appropriate to mention the study of Chitas — Chumash, Tehillim, Tanya; and Keren Hashanah. Likewise, to remind and encourage everyone to ensure that all Jews are united in the general Sefer Torahs by purchasing a letter.

      May it be G-d’s will that the above be done with joy and a good heart; and since joy breaks through all barriers, they will transcend all limits.

      Since we are now preparing to go from the service of Rosh Hashanah to the service of the entire year — may it be G-d’s will that it be in the manner of You shall go out in joy, and you shall come in joy. Principally, to go out in joy from the exile, and to come in joy to our Holy land, the land on which ... the eyes of the L-rd your G-d are continually upon it from the beginning of the year until the end of the year. This will be in the manner of a great congregation will return here, together with all their spiritual and physical wealth.

      Chapter 3: Fast of Gedaliah, 3rd Day of Tishrei

      1. It is customary to deliver words of reproof on a public fast, for since a fast is a desirable day to G-d, it is automatically an auspicious time for man — and therefore the most auspicious time to undertake good resolutions in the 3 pillars on which the world exists — Torah, prayer and deeds of loving kindness. Resolutions undertaken at this time will undoubtedly be fulfilled, when the undertaking of the resolutions in this auspicious time (the result of the words of reproof) is connected to community prayer, particularly the minchah prayer, of which it is said Eliyahu was answered only at the minchah prayer. Likewise it is connected to the reading of the Torah and giving of tzedakah, thereby ensuring the actual fulfillment of the 3 areas of Torah, prayer and deeds of loving kindness (tzedakah).

      The above applies to all public fasts, and most certainly to a fast in the Ten Days of Repentance (Tzom Gedaliah — the Fast of Gedaliah). The Ten Days of Repentance are an auspicious time, as our Sages note that the verse Seek the L-rd while He may be found, call upon Him while He is near refers to the ten days between Rosh Hashanah and Yom Kippur, when G-d is accessible to every Jew even as an individual. Certainly then, the prayer of a community on these days is very lofty, and most particularly on the auspicious time of a public fast in these Ten Days of Repentance.

      Tzom Gedaliah is on the day following Rosh Hashanah, when all Jews have already been inscribed and sealed in the book of the completely righteous, as our Sages said: "Complete tzaddikim are immediately written and sealed for life. Nevertheless, it is still necessary to deliver words of reproof" now, to inspire an increase in all matters of Torah and mitzvos; for when Jews do so, G-d increases greatly in His blessings for a good signing and sealing in the book of the completely righteous. Since G-d is infinite, His blessings can also be infinite, extending to the blessing of the complete and true redemption through our righteous Moshiach.

      2. There is a further lesson to be derived from today’s portion of Tehillim, the 3rd of Tishrei. Its beginning states (18:1): For the choirmaster; for Dovid the servant of the L-rd, who spoke to the L-rd the words of this song on the day the L-rd delivered him from the hand of all his enemies. The conclusion of this psalm is (18:51): He gives great deliverance to His king, and bestows kindness upon His anointed, to Dovid and his descendants forever. This teaches us that even when some people desire to do wicked things, Jews are victorious through G-d. This is in the manner of He gives great deliverance: not just deliverance, but "great deliverance, to the extent of meriting the deliverance through Moshiach — bestows kindness upon His anointed."

      Then follows Ch. 19 which states The heavens recount the glory of the A-mighty, which the Zohar interprets to mean that all matters of Jews illuminate (recount in Hebrew having same root as illuminate). Then comes Ch. 20, which states: For the Choirmaster, a Psalm by Dovid. May the L-rd answer you; and the answer is in the manner of L-rd, deliver us; may the King answer us on the day we call — i.e. G-d answers on the selfsame day. In this same chapter it states that Jews are not affected by Some who rely upon chariots and some upon horses, for we invoke the Name of the L-rd and we raise our banners in the name of our G-d — meaning G-d is the strength of all Jews against the entire world. And when Jews go in G-d’s strength, kings will be your foster fathers and queens your foster mothers.

      3. There is also a lesson to be learned from the weekly parshah, which this year is Haazinu. Moshe’s words Listen heavens and I will speak; and let the earth hear the words of my mouth was said in the mission of G-d. Thus when a Jew learns this verse, "G-d reads and learns opposite him," and thereby effects its meaning as originally, when said by Moshe Rabbeinu in G-d’s mission. The heavens listen to the words of a Jew, and the earth hears the Jews speak Torah, and waits to be able to fulfill his requests.

      In addition to this lesson from the weekly par-shah, there is a further lesson to be derived from the daily portion — the second day of Haazinu. It states: Remember the days of old ... ask your father and he will recount it to you; your elders and they will tell you. When the Most High gave the nations their inheritance ... He set the bounds of the people according to the number of the children of Israel. This means that the existence of the non-Jewish nations was, as Rashi explains, only for the sake of the number of the children of Israel that are destined to descend from the children of Shem; and according to the number of 70 souls who went down to Egypt, He set the bounds of the peoples at 70.

      It continues to state: For the L-rd’s portion is His people, Yaakov is the lot of His inheritance. That is, Jews are G-d’s inheritance, for every Jew’s soul is verily a part of G-d Above. Since they are G-d’s inheritance, He gave them Eretz Yisroel as an eternal inheritance, the land which ... the eyes of the L-rd your G-d are continually upon it from the beginning of the year until the end of the year.

      It then continues: He found him (Israel) in a desert land ... He guarded him as the pupil of His eye. This means that even when Jews are in exile (desert land) G-d still guards them as the pupil of His eye — not just the eye, significant as it is, but as the "pupil of His eye, the most important part. In the conclusion of today’s portion it states: The L-rd alone led him, and there was no strange god with Him," meaning Jews are together with G-d alone.

      This is the lesson from today’s portion of Chum-ash: The nations of the world know (their mazal sees) that their existence is because of the Jewish people. Therefore, not only will they not try to harm Jews, (knowing they are guarded as the pupil of G-d’s eye) G-d forbid, but are ready to help Jews in all their matters.

      May it be G-d’s will that Jews increase in their service in the three areas of Torah, prayer and particularly deeds of loving kindness (tzedakah), since tzedakah brings near the redemption. Thereby we conclude the last moments of exile by converting Tzom Gedaliah (and the other fasts) into joy, gladness and holidays.

      Chapter 4: Tzivos Hashem, 4th Day of Tishrei

      1. Members of Tzivos Hashem are gathered together to inspire each other to increase in Torah and mitzvos. The gathering is therefore connected with the three areas of Torah (recital of the 12 verses and sayings of our Sages), prayer (Minchah), and tzedakah (which will be given later). Consonant to the command You shall love your fellow as yourself, each of you must influence your friends to become members of Tzivos Hashem, and to fight and vanquish the Yetzer (Evil Inclination). This influence must be consonant to the spirit of the Ten Days of Repentance in which we now find ourselves, thereby meriting an increase in G-d’s blessings for a good year, materially and spiritually. And by increasing in Torah and mitzvos, the spirit of Judaism prevails in the entire world, thereby bringing Moshiach now.

      The unique quality of the Ten Days of Repentance expresses itself particularly in regard to each and every Jew. On Rosh Hashanah, the beginning of the ten days, Jews crown G-d anew King of Israel and King of the world. A new coronation demands greater honor and reverence to the king than formerly, and this reverence expresses itself in the king’s aloofness from the people. One may therefore think that after Rosh Hashanah, the King, G-d, is removed and aloof from Jews. Torah therefore tells us that the verse "Seek the L-rd while He may be found, call upon Him while He is near" refers to the Ten Days of Repentance: Immediately upon being crowned King, G-d becomes closer to each Jew.

      Knowing this, you will undoubtedly increase, with joy and a good heart, in all areas of Torah and mitzvos, and in general, the proper conduct befitting a member of Tzivos Hashem. Thereby you cause G-d to come nearer to each of you, and through you, to your parents, friends, and the Jewish people. This hastens the revelation of G-d to Jews in the third Bais Hamikdosh, in the true and complete redemption through our righteous Moshiach.

      *

      2. There is a lesson to be derived from the gathering taking place on the third day of the week, when it was good was said twice — good for haven and good for creatures. That is, on this day G-d’s blessing (It was good) was for both spiritual matters (heaven) and physical matters (creatures), for one’s personal service and also for one’s efforts on behalf of others. Thus today has extra emphasis on fulfillment of the mitzvah You shall love your fellow as yourself, meaning to bring near to the Torah those who are only on the level of creatures (i.e. completely alienated from Judaism); and to influence children to join Tzivos Hashem. They too must know that in the Ten Days of Repentance G-d may be found and He is near, and therefore a Jew must make extra efforts in fulfilling G-d’s will.

      In addition, there is a lesson to be learned from the daily portion of this week’s parshah — the third of parshas Haazinu. It states: He gave him (Israel) honey to suck from the rock, and oil from the flinty rock. The Talmud (Sotah lib) explains that G-d made a miracle for the Jewish children born in the exile of Egypt, and provided them with two types of cake, one of honey and one of oil. As a result, when G-d revealed Himself at the splitting of the sea, the Jewish children were the first ones to recognize Him.

      In other words, even in the harsh Egyptian exile, G-d provided Jewish children with all their needs, even luxuries like honey and oil. Moreover, He gave them honey "from the rock" and oil "from the flinty rock," which in the natural order of things is impossible.

      Since Jewish children were privileged to receive this special love from G-d, they correspondingly show that they are worthy of this love — by being the first ones to recognize G-d as the Creator and Master

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