Likkutei Sichos, Vol. XV, p. 281ff.

I

Several interpretations are offered for the verse:[1] "And Yaakov remained alone." Among them:

1. The Talmud states[2] (and this interpretation is quoted - with slightly different wording - by Rashi in his commentary to the Torah): "He remained because of small utensils." This is alluded to in [the wording of the verse as well]. As the Baalei HaTosafos state:[3] "Do not read Levado, "alone," but rather Le'kado, "for his jug."[4]

2. The Midrash states:[5] "Just as with regard to the Holy One, blessed be He, it is said:[6] "And He is exalted alone;" so, too, with regard to Yaakov, "Yaakov remained alone."

As explained on several occasions,[7] all of the interpretations of a verse (- and certainly of a word -) share an intrinsic connection. When applying this concept to the verse at hand, we must understand: What is the connection between the two interpretations? On the contrary, they appear to have opposite imports.

According to the interpretation offered by the Talmud, Yaakov's remaining alone is associated with "small [utensils]," objects that have little importance.[8] {And the word Le'kado is interpreted as meaning "for his jug."}

In contrast, according to the Midrash, Yaakov's remaining alone reflects a peak of elevation, a state of aloneness[9] which is compared to that of G-d Himself, i.e., His singular oneness. [Moreover, it indicates that such oneness] will be revealed [in a consummate manner] as will take place in the Era of the Redemption, as reflected in the continuation of the prooftext which speaks of "on that day."

II

As is well known, the Shaloh writes[10] that the weekly Torah readings contain allusions to all the festivals that fall during the weeks they are read. From this we can conclude that since in many years - as this year - the festival[11] of Yud-Tes Kislev falls in the week - or on the Shabbos - in which Parshas Vayishlach[12] is read, the intent of Yud-Tes Kislev is alluded to in that Torah reading.[13]

[The connection between the two] can be understood through the preface [of a concept of greater scope].

There are two explanations given for the fact that Chassidus was revealed in these later generations (as opposed to the previous generations, [when our people were on a higher spiritual level, to borrow our Sages' expression]:[14] "If those of the early generation were angels, [then we can be considered humans]"):

1. Because of the manifold spiritual darkness that has continued to swell in the later generations (and in particular, in the era of ikvesa deMeshicha, the time when Mashiach's approaching footsteps can be heard), it is necessary to tap a higher light which will enable us to overcome that darkness.[15]

2. To borrow an explanation from the writings of the AriZal[16] (which is quoted as halachah by the Magen Avraham[17] and the Shulchan Aruch of the Alter Rebbe[18] - for whom [Yud-Tes Kislev] is a day of happiness and redemption): On Friday, one must taste the foods that are prepared for Shabbos, (as alluded to in the phrase: "Those who taste of it merit life").[19] Similarly, when seeing the entire span of the six millennia as six days,[20] the last generations before the coming of Mashiach can be understood as being Friday afternoon, [wee hours] before "the day which is all Shabbos." As such, there is drawn down a reflection (at least, a foretaste) of the revelation of P'nimiyus HaTorah which will be made manifest (in a consummate manner) by Mashiach.[21]

These two explanations (like the two explanations of Yaakov's remaining alone) reflect two extremes: According to the first explanation, Chassidus was revealed in the later generations because of their lower level. Because of the great spiritual darkness prevalent in these generations, it is necessary that there be a revelation of the higher light of P'nimiyus HaTorah.

According to the second explanation, by contrast, the revelation of Chassidus in these later generations is a reflection of the unique positive nature of the present time; it is Friday afternoon, and one can already appreciate a foreshadowing of the revelations of the era of Mashiach![22]

III

To explain the above: As is well known,[23] Yud-Tes Kislev marks the beginning of the fundamental efforts to "spread the wellsprings [of Chassidus] outward," the dissemination of the teachings of Chassidus to all Jews, even those found in the outer reaches.[24]

As explained on several occasions,[25] the expression "when the wellsprings spread outward," implies that the wellsprings themselves will come into these peripheries. The intent is not merely that the wellsprings [of Chassidus] will have an effect on distant places (and yet, these wellsprings will remain in their natural places), but that the wellsprings themselves will reach the peripheries.[26]

Furthermore, the wellsprings will spread in the outer reaches, i.e., they will flourish and prosper, to the extent that every dimension of the outer reaches will be permeated by the wellsprings of Chassidus.

Every matter has its source in the Torah. Thus the spreading of the wellsprings of Chassidus outward, the revelation and dissemination of P'nimiyus HaTorah to Jews who are found in the outer peripheries begins from [a parallel initiative within the realm of Torah study]: that P'nimiyus HaTorah will be revealed within the teachings of Nigleh, the revealed dimension of Torah law, to the extent that they are joined in absolute unity.

Before the Alter Rebbe, there were also Torah giants who achieved prominence in both Nigleh and Nistar, the Torah's mystic secrets. Obviously, their involvement in the Torah's mystic secrets transformed their approach to Nigleh. Nevertheless, they would regard [these disciplines] as two different realms: the revealed and the hidden.

[Against this background,] the Alter Rebbe brought about a new development, joining together both aspects of the Torah in complete unity.[27]

IV

"Israel attaches itself to the Torah";[28] moreover, the Torah is "our life,"[29] and Israel and the Torah are one. It is thus evident that just as the spreading of the wellsprings outward brought about a new development in the Torah - the unification of the hidden and revealed aspects of the Torah; so, too, [it brought about a new development] within (the spiritual makeup of) the Jewish people. Through the revelation of the teachings of Chassidus, [the possibility was generated for] the wellsprings to spread outward within [the individual world of every] person,[30] i.e., the hidden dimensions of the soul could be united with the revealed and conscious ones.[31]

[Within each one of us, there exist dimensions of the soul which are hidden, i.e., transcendent spiritual potentials that are too elevated to be controlled by our conscious minds; for example, the power of emunah, faith.] It is true that before the revelation of the teachings of Chassidus, the light of faith, (the hidden dimension of the soul) that transcends intellect, also had an effect on the revealed powers of the soul, causing the powers of intellect and emotion to function in a different [and more elevated] fashion. Nevertheless, the power of faith itself remained higher than intellect; ([it was not] revealed [within or able to be controlled by a person's conscious self]).

The Alter Rebbe made it possible for faith and kabbalas ol (the acceptance of G-d's yoke) which transcend intellect to permeate an individual's personality entirely to the extent that they themselves enter [that limited] realm and become one with the person's power of conscious thought. Concepts that are beyond the scope of intellect become real and manifest within his mind.[32]

V

Just as on the individual level, Chassidus grants the potential for "spreading the wellsprings outward," that the wellsprings of the soul, [the powers of faith and kabbalas ol,] will be united with the outer reaches, [i.e., our conscious powers of intellect and emotion]; so, too, it grants the potential for true unity among the Jewish people, that they join as "one complete organism."[33]

The "leaders of the thousands among Israel" are the "heads and the minds" of the Jewish people;[34] they are the "wellsprings." In previous generations (before the revelation of Chassidus), the spiritual leaders of the Jewish people remained secluded from the people at large. Certainly, they exercised influence over the people - through the Torah that they taught them, or through the personal example of refined conduct which they demonstrated. Nevertheless, although they were able to affect the Jewish people as a whole (and many individuals on a personal level), they themselves remained separate from the "outer reaches."

The new [inspiration] of "spreading the wellsprings outward" [altered the nature of this interaction], bringing the leaders of the Jewish people out from their own secluded spheres[35] and into [contact with the people at large, including those on] the peripheries. [The leaders] interacted with "the poor of their people" - with poverty understood in terms of our Sages' statement:[36] "No one is poor except in knowledge" - and spoke to them in terms that they could understand.

Moreover, since the "spreading of the wellsprings outward" must encompass every aspect and particular of these peripheries, [the involvement of] the spiritual leaders of the Jewish people [with the people at large] also included immersing themselves in the material concerns of the Jewish people.

VI

The Torah is the soul of the world, as evident from our Sages' statement[37] that the world was created "for the sake of the Torah which is called 'first.'" It can thus be concluded that since Yud-Tes Kislev brought about a new development in the Torah, it also brought about a similar new development in the world at large.

To explain: As is well known, because of [the concealment that characterizes] our world, we can appreciate only the Divine light that enclothes itself in the world, [the light originating in] the name Elokim[38] (which is numerically equivalent to hateva, nature[39]). Through meditating on worldly matters, we can come to the knowledge and recognition that "there is a Master to this structure."[40] We cannot, however, appreciate the name Havayah[41] which transcends the nature of our world.[42]

The occurrence of miracles from time to time does reveal the name Havayah within our world. Nevertheless, this is not relevant to the world as it exists within its own perspective. On the contrary, this represents an upset of the natural order of the world.

Chassidus, however, made possible that G-dliness which is above the nature of the world would be revealed within the world itself. Accordingly, Chassidus provides explanations dependent on mortal wisdom - using examples and analogies from material entities[43] - to demonstrate that the world is at one with the G-dly light that transcends the world.

VII

It is possible to explain that this concept is explained [by allusion] in the Alter Rebbe's wording in his renowned letter[44] in which he states that the redemption of Yud-Tes Kislev occurred in a manner in which "G-d performed wonders and manifested [His] greatness within the earth."[45]

There are two general approaches within the order with which G-d controls the world:

1. the natural order, in which G-d's life-energy is not overtly obvious; this manner of expression stems from the name Elokim;

2. Divine Providence which is overtly revealed; within the natural order, it becomes obvious that the Divine light and life-energy is directed through His providence; this manner of expression stems from the name Havayah.[46]

Within the manner of expression that stems from the name Havayah itself, there are several different modes:[46]

1. a diminutive expression (katnus): within the natural order, G-d's providence can be appreciated;

2. a prominent expression (gadlus): G-d's providence which transcends the natural order is expressed in a manner in which its greatness is realized and appreciated, reflecting our Sages' statement:[47] "A great matter - "[the mystic secrets of] the Divine chariot."

Even when [G-d's providence] is expressed in a manner of gadlus, it is, however, relative to the expression of katnus, i.e., in both instances we are speaking of the manifestation of G-dliness within the context of the natural order. [In some instances, the providence is not noteworthy.] On other occasions, it will be prominent, and at times, its prominence will be staggering. [There will, however, always be a common denominator]; it is not beyond the natural order entirely.

There is, however, another mode of expression, "G-d performed wonders," which is entirely beyond the natural order.[48]

VIII

These three forms of expression of [the influence from] the name Havayah are reflected in three types of miracles:[49]

1. Miracles which are enclothed within the natural order to the extent that the miraculous nature of the event is not obvious (like the Purim miracle). Although this is an expression of [influence from] the name Havayah, since the Divine Providence is not openly apparent, this can be considered as katnus, diminutive, as explained above.

2. Miracles which are overtly revealed, but which have an attachment to nature, for example, the conquest of Jericho by Joshua. After the miracle of the wall falling - a miracle which was not enclothed in the natural order, "the people arose... and destroyed everything that was in the city... by the edge of the sword."[50] [The fact that an actual battle was necessary indicates] an attachment to the natural order.

   Or to cite another example: the war against Midian. Although the Jews had to "Select men from yourselves for the army,"[51] and "they marched against Midian,"[52] [fighting an actual war,] "not one man was missing."[53] This is obviously beyond the ordinary pattern of war.

   {Or to refer to a well-known story: Once a sick person came to the Alter Rebbe. Although all of the doctors had already despaired of healing him, the Alter Rebbe told him to eat half of a shemurah matzah with water. [He followed this directive] and regained his health.

   On the surface, the story is a contradiction in terms: [The Alter Rebbe did not merely pray for the man; he gave a directive] to perform an act which affected the body of the sick person and strengthened his health. On the other hand, according to the natural order, shemurah matzah and water cannot provide a remedy for a sick person ([particularly, one whom] all the doctors despaired [of healing]).

   [The resolution is indicated above:] The healing [came from a source] above the natural order. It had, however, an attachment to the natural order [and therefore, the matzah and the water were necessary].}

3. Miracles which do not have any attachment to the natural order, for example, the miraculous manner in which the armies of Sannecherib were devastated. At that time, King Chizkiyahu said:[54] "I will sleep in bed,"[55] and yet be victorious.

IX

On this basis, we can appreciate the wording used by the Alter Rebbe cited above: "G-d performed wonders and manifested [His] greatness within the earth." The revelation of the light of Chassidus on Yud-Tes Kislev originated not only in a ray from the name Havayah (which would be manifest in a diminutive manner within nature), nor even in a prominent manner (reflecting gadlus, "greatness"), but which nevertheless shares a connection to the natural order. Instead, its source is "wonders" which G-d performed and which transcend entirely the natural order.

And yet, as the Alter Rebbe concludes, [these wonders were manifest] "within the earth." For the intent and purpose of the teachings of Chassidus is to bring "G-d's wonders" - the Divine light which transcends nature - into the context of the world itself.[56]

X

The Torah itself recognizes the division into [Nigleh] and P'nimiyus HaTorah, which it calls "hidden," (i.e., according to the Torah itself, [these teachings] are not to be revealed). As is well known,[57] the potential to join these two dimensions together stems from the fact that the Alter Rebbe drew down "the essence of the Torah's inner dimensions."[58]

The distinction between the hidden and the revealed dimensions of the Torah exists only with regard to the way the Torah has been extended [for the sake of revelation within this world]. [For in this framework,] every entity is structured in a particular fashion. [And to relate to this framework, the Torah also takes on several structures, each one defined by its own rules.] The essence of the Torah ("the essence of the Torah's inner dimensions") knows no division or definition. The essence of the Torah is the essence of both the hidden and the revealed dimensions of the Torah, and therefore it can fuse the hidden and the revealed.[59]

To cite a parallel to this concept in the realm of Halachah: The Torah recognizes the distinction between mitzvos which are minor and those which are more severe. Nevertheless, there is a clear statement of Halachah which says:[60]

A person who states that the Torah does not originate from G-d - even if he says that Moshe said one verse or one word on his own initiative - is considered as one who denies the Torah. The same applies to one who denies [the Torah's] interpretation, the Oral Law.

[For every aspect of the Torah -] it makes no difference which word or which interpretation - [is an expression of the Torah's fundamental G-dly core].

XI

Similar concepts apply with regard to the Jewish people.[61] (For as explained in sections IV-V, Yud-Tes Kislev brought about unity between the hidden and revealed dimensions of the soul.) The revelation of the teachings of Chassidus - which drew down the essence of the inner dimensions of the Torah - inspired the revelation of the essence of the soul,[62] the level of yechidah. This is why it was able to unite the hidden and revealed dimensions of the soul.

To apply this concept within the realm of our Divine service: Faith and kabbalas ol have the potential to permeate a person's conscious powers, because the revelation of the essence of the soul also involves the revelation of all of a person's potentials (and thus permeates them all).[63]

{Similarly, with regard to the Jewish people as a whole, Yud-Tes Kislev was able to generate the power which brought the "heads of the thousands of Israel" close - [not only from the perspective of their inner feelings, but] also on a revealed level - and indeed, in unity with the Jewish people as a whole. This came as a result of the revelation of the general yechidah for the Jewish people as a whole. At this level, [the Jewish people,] who are described with the analogy of a human body, are united on the level of yachid,[64] "singular oneness."[65]}

A parallel to this concept exists in the world at large[66] (as explained in section VI). From the perspective of revealed Divine light, it is impossible for the world to be unified in an overt manner with the Divine light which transcends the world. Since this [transcendent] light is defined as light and revelation, it cannot be revealed within the context of this world [which is characterized by concealment]. ([Indeed, the very word for] world, Olam, shares the same root letters as the word Helem, meaning "concealment."[67])

It is only through G-d's essence - for He is the Ultimate of Being and contains the potential for everything - that there exists the possibility for the existence of a yesh,[68] an entity which feels itself, and for that yesh to be at one with G-d in the ultimate sense of unity.[69]

XII

The new development associated with "spreading the wellsprings outward" - that the essence ("the wellsprings") will be united with the outer reaches - is expressed when the wellsprings enter [- and permeate -] peripheries which can be described (using terminology borrowed from my revered father-in-law, the Rebbe,[70]) as "an unfitting place."

For it is only because there is an essential revelation of the wellsprings[71] that it is possible for them to permeate a periphery that is not a medium for their expression, and indeed, is even unfitting and unsuitable for them.[72] For since [these wellsprings] are the essence of G-d, the Ultimate of Being, they are the essence and the ultimate of existence for all creations. And therefore they can permeate even the existence of peripheries which (within the context of their own framework) are an unfitting place [for the revelation of G-dliness].[73]

This is the connection between the two explanations of why the teachings of Chassidus were revealed in these later generations: a) because of the great [spiritual] darkness [which characterizes] these generations, and b) as a foretaste of the revelations of the Era of the Redemption.

The revelation of "the essence of the inner dimensions of the Torah" is expressed in the fact that it has the potential to illuminate the darkness of these later generations, and indeed, transform this darkness into light.

From the above, it is also evident why the foretaste of the teachings of Mashiach ([revealed] on "Friday afternoon after midday") are associated with a time in which the darkness of the exile has increased, the redoubled darkness of the era of ikvesa deMeshicha. For it is through the illumination of the greatest[74] darkness[75] - and the transformation of that darkness to light, "and night will shine as day"[76] - that the essential power of the teachings of Mashiach, "the essence of the inner dimensions of the Torah," is revealed (albeit as a foretaste).

XIII

According to the above, we can appreciate the connection between the two interpretations of the verse: "And Jacob remained alone": that he remained for his jug; and that his remaining alone parallels G-d's being "exalted alone."

It is through the refinement of small utensils[77] - i.e., the refinement of lowly and insignificant objects, the ultimate of the darkness, concealment, and hiddenness[78] - that it is possible to recognize and feel the inner core of how G-d is "exalted alone." The true oneness of the Holy One, blessed be He - that He is singularly unique - stems from His essence.[79] [From the perspective of His essence], the existence of entities who feel themselves as yesh is no contradiction to the oneness of the Holy One, blessed be He. For from the perspective of His essence, the essence of the existence of a creation [in this world] who feels himself as a yesh is the true Yesh, [the One Who Truly Is, G-d Himself].[80]

(Adapted from Sichos Shabbos Parshas Vayishlach, 5727, Yud-Tes Kislev 5711, 5725)

   

Notes:

1. (Back to text) Bereishis 32:25.

2. (Back to text) Chulin 91a.

3. (Back to text) This interpretation is also mentioned by Rabbeinu Bachaye (in the name of "our Rabbis") and Rabbi Ovadiah of Bartenura in their commentary to this verse.

4. (Back to text) See also the Baal HaTurim who interprets the term as referring to Beis Habad, "an olive press," and Hadar Zekeinim [who offer another interpretation, stating: "We know the implication of Le'vado...." See also the commentaries to Rashi.

5. (Back to text) Bereishis Rabbah 77:1.

6. (Back to text) Yeshayahu 2:17.

7. (Back to text) See Likkutei Sichos, Vol. III, p. 782, et al.

8. (Back to text) This is particularly true in light of the interpretation of the Kli Yakar [who explains that Yaakov's preoccupation with his possessions was an expression of spiritual blindness]. See also the interpretation of the Maggid of Mezeritch (Or Torah, p. 111a) who explains that Yaakov's forgetting small utensils refers to his loss of minor intellectual faculties.

9. (Back to text) See also Toras Levi Yitzchak (p. 11) who associates "And Yaakov remained alone" with the blessing (Bamidbar 23:9): "Behold! It is a nation which will dwell in solitude."

10. (Back to text) In the portion of his text entitled Torah Shebichsav, the beginning of Parshas Vayeishev.

11. (Back to text) This was the wording used by the Alter Rebbe, as quoted in Likkutei Dibburim, Vol. I, p. 19b. Note also the expression used by my revered father-in-law, the Rebbe (as quoted in the letter printed as an introduction to HaYom Yom and to the pamphlet of Yud-Tes Kislev) who would refer to it as "the festival of festivals." (Note the explanation of that term in Likkutei Sichos, Vol. V, p. 436ff.

12. (Back to text) Even when Yud-Tes Kislev falls in the week of Parshas Vayeishev, it is blessed from the preceding Shabbos, the Shabbos of Parshas Vayishlach.

13. (Back to text) See also Sefer HaSichos 5704, p. 50 (as mentioned in note 77 at the conclusion of this sichah); Likkutei Sichos, Vol. I, p. 70, et al.

14. (Back to text) Shabbos 112b. [That source states B'nei Melochim, lit. "the sons of the angels."] A similar expression is found in the Jerusalem Talmud, Demai 1:3. In Shekalim 5:1 and in Bereishis Rabbah 60:8, the word B'nei is not used. This is also the version of the text cited by Rav Nissim Gaon in Shabbos, loc. cit. and Tosafos, Shabbos 12b, entry Rabbi Nasan. Both versions are cited by Dikdukei Sofrim, Shabbos 112b. See also Tosafos, Chullin 5b, entry Tzaddikim, which quotes the version "like angels." This is the version quoted in many texts.

15. (Back to text) See Kuntres Etz HaChayim, ch. 13, and the letter from the Rebbe Rashab printed on page 82 as an appendix to that text.

    Note also the analogy of the Alter Rebbe [quoted in HaTamim, Vol. II, p. 49 (72)] with regard to the son of a king who became sick, and the explanation that the Baal Shem Tov awakened the Jewish people from a state of faint. (This is taken from an ancient Chassidic manuscript of unknown authorship. See also Likkutei Sichos, Vol. II, p. 516ff., et al.)

16. (Back to text) Pri Etz Chayim, Section 18, ch. 3; Shaar HaKavannos, the concept of immersion on Friday.

17. (Back to text) 250:1.

18. (Back to text) 250:8

19. (Back to text) Pri Etz Chayim, Shaar HaKavannos, loc. cit.

20. (Back to text) See the commentary of the Ramban to Bereishis 2:3.

21. (Back to text) See also the explanation of these subjects in Likkutei Sichos, Vol. I, p. 59, et al; and see Likkutei Sichos, Vol. II, p. 467ff.

    Note also the statements of the Zohar, Vol. I, 117a, and 118a, explained at length in the sichos of Acharon Shel Pesach, 5730 (printed in Likkutei Sichos, Vol. VII, p. 206ff. and as an appendix to the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666). See also Or HaChayim, Parshas Tzav, 6:2, Rambam's Iggeres Teiman, which is quoted and explained in Likkutei Sichos, Vol. II, p. 588ff., et al.

22. (Back to text) Implied is not only that the teachings of Chassidus ("the spreading of the wellsprings outward") are a preparation for the coming of Mashiach (as expressed in the renowned letter of the Baal Shem Tov printed at the conclusion of the text Ben Pores Yosef, and in other sources), but also that at present, there exists [- and one can appreciate -] a foreshadowing of the revelations of the era of Mashiach.

23. (Back to text) Toras Shalom, p. 112ff.

24. (Back to text) Ibid., p. 113.

25. (Back to text) See Likkutei Sichos, Vol. X, p. 106, et al.

26. (Back to text) See Sefer HaSichos 5704, p. 106.

27. (Back to text) See the discussion of these matters in Likkutei Sichos, Vol. VI, p. 37; Vol. XVI, p. 38ff., et al.

28. (Back to text) See the Zohar, Vol. III, p. 73a; see also Likkutei Torah, Devarim, p. 46a, et al.

29. (Back to text) [Cf. Devarim 32:47; the Maariv prayers, Siddur Tehillat HaShem, p. 107, et al.]

30. (Back to text) See the explanations of these concepts in Likkutei Sichos, Vol. X, p. 102ff.

31. (Back to text) See the detailed explanation of this concept in Likkutei Sichos, ibid., which speaks of a more general concept, that "the wellsprings" refer to the soul and "the outer reaches" refer to the body.

32. (Back to text) [Trans. Note: Frequently, it is explained that the Baal Shem Tov ignited the essential spark of the Jewish soul that transcends intellect, and the Alter Rebbe contributed an intellectual dimension, communicating those teachings in Chabad, "wisdom, understanding, and knowledge."

    The intent is not that the Alter Rebbe took ordinarily mortal intellect and used it to explain the teachings of the Baal Shem Tov, but rather that he took the teachings of the Baal Shem Tov that transcend intellect and used them to expand and reshape the nature of our thought processes, enabling them to internalize concepts that are essentially above intellect.

    To illustrate by analogy: When a person feels that his life is in danger, he will run faster and jump further than the greatest athletes. Why? Because his essential desire to live has been touched. That essential desire is unlimited and it has the potential to endow each of a person's particular powers with a dimension of its unlimited power.

    To apply these concepts in the analogue: A Jewish soul is "an actual part of G-d" (Tanya, ch. 2), unlimited and unbounded as He is. This unlimited potential is expressed in the power of faith which takes a person beyond his individual identity. The Baal Shem Tov and the Alter Rebbe showed a path of Divine service that enables faith to expand the scope of intellect. Just as the essential desire to live contributes an unlimited dimension to a person's physical prowess, so too, tapping the essential point of the soul introduces a dimension of infinity into our thought processes.]

33. (Back to text) See Likkutei Torah, the beginning of Parshas Nitzavim, and other sources.

34. (Back to text) Tanya, ch. 2.

35. (Back to text) See Sefer HaSichos 5700 (p. 111ff., quoted in HaYom Yom, entry 22 Iyar): "It used to be that the teacher - the Rosh Yeshivah or the Gaon - was 'alone,' and the students were 'alone.' Through the path of Chassidus which the Rebbe founded... the Rebbe is not alone, and the chassidim are not alone."

36. (Back to text) Nedarim 41a.

37. (Back to text) Rashi, Bereishis 1:1; see also Bereishis Rabbah 1:4.

38. (Back to text) [Trans. Note: Both Elokim and Havayah are names that refer to G-d. As explained in the Midrash (Shmos Rabbah 3:6) and the Kabbalah, the different names of G-d refer to different manifestations of His attributes.]

39. (Back to text) Pardes, Shaar 12, ch. 2; Tanya, Shaar HaYichud VehaEmunah, ch. 6.

40. (Back to text) Cf. Bereishis Rabbah, the beginning of Parshas Lech Lecha.

41. (Back to text) [Trans. Note: The name Havayah refers to G-d's name, which, because of its great holiness, is not pronounced in the ordinary manner.]

42. (Back to text) Thus the faith of the non-Jews centers on the aspect of G-d which permeates the world, [the level of memalei kol almin]. See the explanations of this concept in Sefer HaArochim-Chabad, Vol. II, entry Umos HaOlam, sec. 2.

43. (Back to text) See the maamar entitled Matzah Zu 5707, sec. 2, et al. See also Tanya, ch. 33 which states: "As is stated in another source, a material analogy to this concept...."

44. (Back to text) Printed in Beis Rebbe, Vol. I, ch. 18, Sefer HaToldos Admur HaZakein, p. 218 [5746 edition, Vol. III, p. 720].

45. (Back to text) In Beis Rebbe, the wording cited is: "G-d performed wonders and manifested [His] greatness within the earth, for G-d manifested His greatness and performed wonders within the earth, for G-d performed wonders and manifested [His] greatness within the earth."

46. (Back to text) See the maamar entitled Tzohar Taaseh 5673, et al.

47. (Back to text) Sukkah 28a.

    See also Rambam, Mishneh Torah, Hilchos Yesodei HaTorah, the conclusion of ch. 4, which refers to "a small matter, the differences of opinion between Abbaye and Ravva... [which are necessary] for the stabilization of this world." [It can be inferred that "greatness" refers to revelations of G-dliness which transcend the natural order.]

48. (Back to text) See Shaar HaEmunah, ch. 15 (p. 29b ff.).

49. (Back to text) Note the maamar entitled VeAtah Im Na, Parshas Ki Sissa, 5678 [Sefer HaMaamarim 5678, p. 222], which explains that there are levels of gradation even within the miracles that transcend nature.

50. (Back to text) Yehoshua 6:20-21.

51. (Back to text) Bamidbar 31:3.

52. (Back to text) Ibid.:7

53. (Back to text) Ibid. 49.

54. (Back to text) See Eichah Rabbah 4:15.

55. (Back to text) See the maamar entitled U'Bevoah Lifnei HaMelech, 5654, which states: "I saw stated in the name of one of the great [Sages] who taught that when a person has a great difficulty, Heaven forbid, he should trust in G-d. He should not even pray because of this, or perform any special activity like going to the mikveh or the like. Instead, he should put his trust in G-d. This reflects the quality of silence that represents awesome self-transcendence.

56. (Back to text) These concepts are reflected in the continuation of the Alter Rebbe's letter in which he speaks of how G-d's name "was magnified and sanctified in public, in particular, in the eyes of the ministers and the nations.... They all declared that (cf. Tehillim 118:23): "This emanated from G-d; it is wondrous in our eyes," i.e., even the gentile nations recognized G-d's wonders.

    This relates to another dimension of the redemption of Yud-Tes Kislev. As is well known, the Alter Rebbe did not desire to lessen the severity of the spiritual attributes of judgment confronting him by passing his hand over his forehead and face" (a letter of the Alter Rebbe, quoted in Beis Rebbe, Vol. I, ch. 21; Sefer HaToldos Admur HaZakein, p. 257 [5746 edition, Vol. IV, p. 1021]). Instead, [he sought to gain his freedom] through activity in natural channels.* The intent was that the gentile nations should realize that G-d's wonders do not have to be manifest in a manner which nullifies their existence, but rather in a manner which permeates [their existence as well]. [See Likkutei Sichos, Vol. XXV, p. 193ff.]

    ---

    * Note also the diary of my revered father-in-law, the Rebbe, cited in Sefer HaToldos Admur HaZakein, p. 210, note 7 [5746 edition, Vol. III, p. 702].

57. (Back to text) See the maamar entitled Padah BiShalom, 5685 (based on the Reshimos Devarim [Sefer HaMaamarim 5679, p. 673] of the Rebbe Rashab, Yud-Tes Kislev, 5679). See also Likkutei Levi Yitzchok, Igros, p. 223; also Kuntres Inyono Shel Toras HaChassidus, note 40; Likkutei Sichos, Vol. XVI, loc. cit.

58. (Back to text) This is the wording used in the maamar entitled Padah BiShalom, op. cit. See also Kuntres Inyono Shel Toras HaChassidus which explains that the intent of the teachings of Chassidus is the revelation of the level of yechidah, which is the essence of the Torah. See the explanation in that source at length.

59. (Back to text) [Trans. Note: Our world is characterized by form and definition. Every entity has a specific structure and makeup. Since the Torah served as the blueprint into which G-d looked when He created the world (Bereishis Rabbah beginning of Bereishis), it follows that the Torah which relates to this world is also characterized by form and definition. At this level, each discipline of the Torah is unique and separate from the others.

    The essence of the Torah transcends these definitions, and when it is expressed, all differences become obscured. The different modes of expression appear as complementary qualities, which can be used interchangeably without concern for the structures that would ordinarily separate one discipline from another (See Kuntres Inyono Shel Toras HaChassidus, sec. 2.)]

60. (Back to text) Rambam, Mishneh Torah, Hilchos Teshuvah 3:8.

61. (Back to text) See the letter of the Rebbe Rashab (printed in Kuntres U'Mayon, p. 17 and in HaYom Yom, p. 4) which states that Chassidus is intended: "to draw down the depth and the inner dimension of G-d's Torah and mitzvos from the inner dimension and essence of Or Ein Sof to the inner dimension of our souls." See also note 66.

62. (Back to text) See Sefer HaSichos 5703 (p. 59 and the sources cited) which states that "The Tanya is the Written Torah of the teachings of Chabad Chassidus. The name Tanya uses the same letters as the word Eisan, meaning 'man of strength.' Tanya arouses the level of Eisan within the soul."

63. (Back to text) See Likkutei Sichos, Vol. VIII, p. 131ff. (with regard to the concept that the letters of the Ten Commandments were hewn from side to side in the tablets), see also ibid., p. 5.

    [Trans. Note: As the soul descends to this world, it takes on certain forms and definitions, reflecting those present within the world at large. At this point, the distinctions between kabbalas ol and faith, which represent unlimited energies and the soul's conscious powers, are relevant. With regard to the essence of the soul, by contrast, these differences do not exist. Moreover, the revelation of the essence of the soul establishes harmony and unity between the unlimited powers of the soul and its conscious powers, enabling them to work together.]

64. (Back to text) See the letter of my revered father-in-law, the Rebbe [Igros Kodesh of the Rebbe Rayatz, Vol. IV, p. 299] who quotes his father, the Rebbe Rashab, as saying that the connection shared by a Rebbe and a chassid transcends six types of relationships: father and son, essence and expression, the source of light and light, the primeval source and the revealed, cause and effect, nothing and something. And it includes all these relationships. See also Likkutei Dibburim, Vol. I, p. 50a, Sefer HaSichos 5700, p. 89.

65. (Back to text) This is also one of the reasons why Ahavas Yisrael is one of the foundations of Chassidus. (See Sefer HaArachim-Chabad, Vol. I, entry Ahavas Yisrael, sec. 9, et al), for the true conception of the all-encompassing unity of the Jewish people was revealed by the teachings of Chassidus.

66. (Back to text) The concepts explained in the text explain why the spreading of the wellsprings of Chassidus outward is a preparation for the coming of Mashiach (as stated above, note 22). For the coming of Mashiach will consummate the intent of creation, showing how this world is G-d's dwelling. And it will be a dwelling for His essence (the series of maamarim entitled Yom Tov Shel Rosh HaShanah 5666), p. 3.

    Since, as is well known, G-d's dwelling will be fashioned by the Jewish people through the medium of the Torah (ibid., p. 8), it is understandable why - as explained above - "the spreading of the wellsprings outward" (the revelation of the essence in the outer reaches) which was initiated on Yud-Tes Kislev, brought about [a metamorphosis] with both the Torah and the Jewish people.

67. (Back to text) [Trans. Note: According to the Kabbalah, in order for the world to be created, it was necessary for G-d to perform a tzimtzum, a contraction of His light. Moreover, as the AriZal explains, this contraction does not involve merely a diminution of the Divine light, but a total retraction of the light into His essence. For the world which He desired to create was a world of limitation and definition, and as long as His transcendent light would be revealed, it would be impossible for such a limited framework to come into being.

    Accordingly, once the limited framework is created, it is impossible for there to be a revelation of the transcendent light within the context of that limited framework. For this reason, miracles - which represent a reflection of this transcendent light - upset and overturn the natural order.

    G-d's intent - as reflected in the phrase "a dwelling in the lower worlds" - is for His essential and most transcendent light to be revealed within our world. And the potential for this, as the sichah continues to explain, lies only in His essence. For only in - and through - His essence can the opposite thrusts, concealment and revelation, limitation and infinity, exist together.]

68. (Back to text) [Trans. Note: As stated in Tanya, Iggeres HaKodesh, Epistle 20, it is only G-d's essence - and not any of the revealed manifestations of Divine light - that contains the potential to bring into being an entity which has a sensation of self.

    Among the explanations of this concept is that all the revealed manifestations of Divine light are characterized by bittul; their existence is subsumed entirely by the revelation of Divine light and they have no awareness of their own identity. They are ayin, nothingness, rather than yesh. And thus it is impossible for them to be the source for the feeling of yesh that characterizes our existence.

    G-d's essence, by contrast, is yesh, although certainly not in the self-conscious sense of the term; He is True Being. Unlike the manifestations of Divine light, within His essence, there is a sense of identity - yesh - rather than ayin, nothingness. This is the source for the sense of personal identity, yeshus, which characterizes our world.]

69. (Back to text) See Likkutei Sichos, Vol. IV, p. 1335, note 7; see also Or HaTorah, Acharei, Vol. II, pp. 564-565.

    [These sources explain that every other entity has a definition. As such, it cannot be united with another entity that does not share that definition. G-d's essence is totally undefined. And therefore it can be at one with other entities.]

70. (Back to text) See Sichos Simchas Torah, 5690 (Likkutei Dibburim, Vol. II, p. 311b).

71. (Back to text) See Likkutei Sichos, Vol. XVI, loc. cit., sec. VII, and the sources cited there.

72. (Back to text) See the sichos referred to in the previous note which state (p. 328a ff.,) that [the wellsprings must reach]: "Those who... are... thrust away into the outer reaches.... We are not speaking about [them lacking only] Chassidus.... [They lack the observance of] Taharas HaMishpachah, Tefillin, Shabbos, Kashrus.... And Mashiach teaches that even in such peripheries, the wellsprings exist.... They possess the most precious inheritance... the essential point [of the Jewish soul] and faith...."

73. (Back to text) [Trans. Note: Other than G-d, there is no entity that exists independently, by virtue of itself. He is the essence and the source of all existence, even those forms of existence which appear to conflict with Him. And since He is the essence of those forms of existence, His identity can permeate and redefine them as well.]

74. (Back to text) See the letter of the Rebbe Rashab cited in note 15 which explains that the process resembles the increment to [the teachings of] the Torah that came about through granting the second tablets. [As our Sages explain (Nedarim 22b), that had our ancestors not sinned, we would only have been granted the Five Chumashim and the Book of Yehoshua. "It is because they descended from their spiritual rung that they needed an abundance of Torah, for its source is from a very high level." Thus the revelation of "an abundance of Torah" is dependent on the Jews' descent from their spiritual rung.

75. (Back to text) See Pelach HaRimon on our Torah reading (p. 94d) which state: "Dawn is an analogy for the Future Redemption which involves the light bursting through the deepest darkness."

76. (Back to text) Cf. Tehillim 139:12.

77. (Back to text) See the continuation of the passage in the Talmud (Chulin, loc. cit.) which explains that (Yaakov remained for the small utensils, because) the righteous cherish their money more than their bodies. For the money of the Jewish people contains sparks of holiness which are related to the source of their souls (Kesser Shem Tov, p, 118; Or Torah of the Maggid of Mezeritch, p. 101d). They cherish their money more than their bodies, because of the advantage of refining the lowest aspects of existence. For money, (i.e., their portion in the world) is lower than their bodies.

78. (Back to text) See the Meorei Or, Letter Peh, sec. 50 (cited in Or HaTorah, Vayishlach, p. 245a): "'small utensils' - sparks of the kings [of Tohu] who died." See also the following note.

79. (Back to text) See the conclusion of the maamarim on this parshah in Toras Chayim (p. 56d): "This is the intent of the phrase: 'And Yaakov remained alone,' i.e., as he exists in his source in the essence of Or Ein Sof... [At this level,] it is within his potential to refine darkness and transform it into light."

    That text explains that "'the small utensils'... refer to the vessels of Tohu that fell," and that Yaakov had the potential to refine and transform them, because of his source in G-d's essence. On this basis, the connection between the revelation of Yud-Tes Kislev and "And Yaakov remained alone" mentioned above can be related to the contents of Sichas Yud-Tes Kislev 5704 (cited in note 13 above) which states: "[Yud-Tes] Kislev shares a connection to Parshas Vayishlach, [for it relates to the verse (Bereishis 36:31): "And these are the kings who reigned..." [which is interpreted as a reference to the Sefiros of Tohu]. For Yud-Tes Kislev reflects the correction of the destruction of the vessels of Tohu.

80. (Back to text) See the Biurei Zohar of the Mitteler Rebbe, p. 43c; the maamar entitled U'Lekachtem Lachem 5661, et al.