1. Whenever two Jews meet it is customary for one to open with a blessing ‘Shalom Aleichem — Peace unto you’ and the other to reply — ‘Aleichem Shalom’ The fact the greeting begins and closes with peace defines the character of the entire meeting that follows[1] It too should begin and close[2] with peace

There is an added aspect to the blessing Shalom Aleichem Shalom is more than the Hebrew word for peace It is one of G-d’s names It is natural for a person to turn when he hears his name called Furthermore when his name is called with sincere feeling he turns not only his head but also his soul The deeper the feeling invested in the call the deeper response it evokes by the listener Similarly regarding calling G-d’s name there is always a constant connection between G-d and the world for behold creation is a continuous process[3] However when G-d is called by Name, by a Jew particularly if feeling is invested in that call G-d turns and gives Himself over entirely to his people

There are two added concepts to be learned from the blessing Shalom Aleichem Firstly even when addressed to one individual the plural form of the word unto you — Aleichem is used This emphasizes that no Jew is merely an individual entity Rather he is in the words of our Sages “an entire world.”

Secondly the blessing reinforces the knowledge that eventually the world will be brought to a state of peace Though we have free choice as the Torah teaches “I set before you life and death 9 it that verse concludes “and you shall choose life” the latter being not only a command but also a promise that eventually the choice for life will be made Similarly in this case eventually peace will prevail.

The above can be applied in our service of G-d Despite the many challenges of the exile a Jew has the potential to stand firm and prevail against all the influences that conceal G-dliness The veils and darkness of the exile are felt only in regard to a person’s individual perception In contrast when he connects himself with Shalom — the name of G-d — he receives fresh strength to spread the awareness of G-d and generate peace in the world

These activities are possible because he is constantly aware that his purpose in the world is to carry out G-d’s will Thus he will be able to establish peace throughout the world beginning with his own personal world to establish peace between his G-dly soul and his animal soul[4] and proceed from there to create peace within the entire world

The power to create peace comes through Torah as the Rambam writes “the Torah was given to create peace in the world”[5] This concept can be explained through the interpretation of a verse in the Megillah. There it is written “there is one nation scattered abroad and dispersed among the nations” On the surface it is difficult to understand. How can the Jews remain one nation if they are scattered and dispersed? To answer that question the verse continues “their laws are different from the other nations” The Torah the fundamental base of the Jewish faith allows for the possibility of peace and unity in a world of friction[6] Indeed our Sages explained that when G-d gave the Torah to the Jewish people[7] Bilaam and all the nations of the world proclaimed “the L-rd is giving strength to His people May the L-rd bless His people with peace”

The above quote teaches us a further concept Our Sages explained “the word strength can only mean Torah” Thus a Jew must realize that his efforts in spreading peace throughout the world have to carried out with strength A Jew must work with pride without considering any obstacles that stand in his path When a Jew follows the path of Torah without considering whether the world will deem his behavior proper or not he becomes a “master of the world” He is able to stand strong regarding all matters of Torah and mitzvos and bring about peace in the world and peace between Jews and gentiles in a manner which “Fear and awe will fall upon them” In these critical times when nations are challenging one and another and violence is increasing in an unbelievable manner the Jews through their connection with G-d and Torah have the power to bring about peace in the entire world

The above is connected to Yud-Tes Kislev The Alter Rebbe explained that he was reciting Tehillim when he was informed of his release As he explained “Immediately upon reciting the verse ‘My soul was redeemed in peace”’ In the Chassidic discourses of the Rebbeim it is explained that the concept of peace a victory without the need for battle or war is intrinsically connected with Yud-Tes Kislev

This service of peace begins in the personal world of one’s soul as explained above peace between the animal soul and the G-dly soul and extends to the greatest sphere possible; peace in the world at large; the nations making peace with Israel in a manner where “Kings shall be your foster fathers and their queens your nursemaids”

May the above come to fruition in the present age when all the appointed times for Moshiach’s coming have passed and the matter is dependent on Teshuvah alone” The Talmud teaches that with one thought a person can do Teshuvah and reach the level of a complete Tzaddik. May that take place and then “my soul will be redeemed in peace,” with the ultimate redemption led by Moshiach

2. The above though applicable to any meeting of two Jews is surely relevant to the present occasion when

1) many Jews meet together

2) the meeting is held in connection with an auspicious occasion — Yud-Tes Kislev — the holiday of redemption

The concept of redemption has parallels for each individual within the context of his service of G-d A Jew must be redeemed from the constraints of the animal soul and natural tendencies The ultimate state of redemption will be that the darkness of exile itself will be transformed into positive factors Similarly regarding an individuals personal redemption Its complete state will come about when the animal soul is itself transformed to good and it too is aroused towards the love of G-d

Once a person is redeemed from the limitations of the animal soul he will naturally be aroused to love for his fellow Jew.[8] Thus his personal state of peace brings about peace with others

The above is further emphasized by the fact that this gathering is attended by many Our Sages declared “the Divine Presence rests on every group of ten” and the Alter Rebbe explained that this applies even when the ten are not involved in Torah and mitzvos The very fact that they meet together draws down the Divine Presence Furthermore the Divine Presence is revealed in such a manner that according to the Alter Rebbe were an angel to be present in an assembly of ten Jews he would be consumed by awe and fright to the point where his existence would be totally nullified.

What causes this great revelation? Just as on the physical plane a father will feel great joy when he sees his children coming together with love and peace similarly G-d feels great joy when He sees the unity of the Jewish people and that “joy breaks down all barriers” and causes a greater revelation of G-dliness.

There is another concept associated with this gathering. On the verse “My soul was redeemed in peace” our Sages commented “I consider all those who are involved in Torah study deeds of loving kindness and pray together with a community to have redeemed Me and My children from among the nations” These activities will be carried out at this gathering Verses of Torah statements of our Sages and concepts of Chassidus will be recited Similarly looking at a colleague in a friendly manner and showing him good feeling can be considered an act of ‘loving kindness’ Indeed the concept of arousing positive lies at the core of this sphere of behavior as emphasized by our Sages comment (B Basra 9b) “that someone who gives a penny to a poor person is blessed six times over Someone who offers words of comfort is blessed 11 [9] times over”

The Rebbe Rashab explained that the service of spreading the wellsprings of Chassidus outward began after the redemption of Yud-Tes Kislev Each of the concepts — spreading wellsprings and outward carries within it a unique import The word wellsprings refers to the source of Torah Though there is an aspect of Torah that can be compared to a broad river its source is a wellspring from which the water spurts forth in individual drops.

Spreading — implies taking those wellsprings and spreading them all over the world with no boundaries or limits

Outward — means extending oneself beyond one’s natural place Spreading the wellsprings beyond one I s home and family to every Jew and to the entire world

The spreading of the wellsprings of Chassidus should not be limited to Jews alone but should be extended outward even to gentiles As stated above the purpose of the giving of the Torah was to create peace within the world Similarly the Rambam writes that every Jew is obligated to try and influence the gentiles to fulfill the Seven Noachide Laws Furthermore one of the achievements of Moshiach will be as the Rambam writes to refine and elevate the gentiles until they also become aware of G-d to the point where G-dliness will be revealed ‘to all flesh’ even to gentiles Since the rewards of Torah come measure for measure it follows that among the efforts to bring the Messianic age must be the efforts to spread the Seven Noachide Laws including the wellsprings associated with them outward to the gentiles Indeed the prophets tell us ‘Nations shall walk following your light’ Though Torah was given to the Jews it will also serve as a light to gentiles

This concept is also intrinsically related to Yud-Tes Kislev In his letter to Rav Levi Yitzchok of Berditchev describing the redemption the Alter Rebbe emphasizes how the wonders and miracles of Yud-Tes Kislev were witnessed and acknowledged by 'the officials and peoples of the land’ i.e. by gentiles

3. There is an added lesson to be learned from this year’s celebration of Yud-Tes Kislev This year Yud-Tes Kislev (redemption) falls on Sunday the first day of Parshas Vayeishev.[10]

Sunday is always connected to the Shabbos that precedes it Shabbos is a day of rest when one’s service reaches perfection nevertheless a Jew cannot content himself with this state Directly after Shabbos he has to proceed further and reach the level of redemption

The need for this process of continual growth is expressed in our Sages’ statement “Sages have no rest not in this world or in the next” Not only in this world with all its obstacles can and must a Jew proceed “from strength to strength” but even after reaching a high level in the world to come he cannot remain content and must proceed further

The concept mentioned above i.e. that even though a person is at rest he is obligated to proceed further to go from strength to strength constantly in a process of personal redemption is emphasized by Rashi in his commentary on Parshas Vayeishev Searching for a point of connection between the beginning of Parshas Vayeishev “These are the generation of Ya’akov Yosef and the conclusion of the previous portion which describe the descendants of Esav Rashi explains: that Ya’akov saw all the tribal chiefs descending from Esav and he became frightened wondering: “Who can conquer all of these?” and then the verse “and the house of Ya’akov will be fire and the house of Yosef a flame and the house of Esav straw” occurred to him Thus once Yosef[11] was born Ya’akov had no fear of Esav because he realized that the potential to burn down the walls of exile was already in existence.

The above provides a clear lesson applicable in our behavior The present exile called the exile of Rome is related to the tribal chiefs of Esav as Rashi comments Magdiol He is Rome A person may often wonder? “How can I continue despite the double darkness of the present exile?” To answer this question Rashi teaches us the potential to burn the walls of exile exists at present for “the house of Ya’akov will be fire and the house of Yosef a flame.”[12]

We must realize that we shouldn’t feel inferior or become upset at the secular influences in the world at large and within our own personalities Rather we should realize that they are straw which we have the potential to burn After this stage is completed each person will in the context of his own personal service merit the fulfillment of the prophecy “Delivers will go up to Mt. Zion to judge the House of Esav and the Kingship will be the L-rd’s;” i.e. he will be able to crown G-d as King over all his personal matters reaching a state of Shabbos But one should not be content with that achievement but rather proceed further in the service of G-d from strength to strength

Then the personal redemption of each individual will bring about the ultimate redemption of the entire Jewish people ushering in a state when “the Kingship will be the L-rd’s” in the future redemption led by Moshiach.

Despite the above elaboration on Rashi’s explanation of the connection between the description of Esav’s descendant’s and the beginning of Parshas Vayeishev a basic question remains. True the awareness that the “House of Ya’akov will be fire” is sufficient reason not to become intimidated from the tribal chiefs of Esav and it serves as encouragement to proceed “from strength to strength” in the service of G-d etc. Nevertheless the question remains if the only reason the Torah mentions Esav’s descendants is to teach us that they will be consumed why was there a need for such a lengthy elaboration of all his descendants?

The answer to this question is alluded to by Rashi in the verse he quotes “and the house of Esav will be straw” Why doesn’t the verse say “the House of Esav will be ash” The point is ash has little use while straw has many positive functions Indeed it was with straw that the Jews made the bricks to build the cities of Pissom and Ramses The verse wants to explain that even in the Messianic age the House of Esav will not be destroyed entirely but rather serve as “straw.”t1straw” Its existence will be secondary to that of the Jewish people but it will be useful and helpful as the prophet declares “and foreigners will arise and tend your sheep” i.e. they will do the simple labors for the Jewish people and thus the Jewish people will be free to serve G-d

The above concept is relevant not only in the Messianic age but also at present Today each one of us whether his major occupation is Torah study or business affairs has some contact with the secular world and with gentiles Since everything G-d creates has a specific purpose it follows that the fact that G-d brought a person into contact with the secular world also has a purpose namely that the person should try to influence the gentiles to fulfill their Seven Noachide Laws and by doing so he prepares the world for the Messianic age.[13]

Often the Jewish people are divided into two general categories; Yissachar — Torah scholars and Zevulun — those involved in business There was a time when Torah scholars had no contact with secular matters For example Rashbi and his colleagues did not depart from Torah study for a moment “Torah was their only occupation” In contrast today even the most learned and most holy are somewhat involved in business or at least come into contact with secular society They must realize that their contact with gentiles is not coincidental but rather has a Divine intent that they influence those gentiles to carry out the Seven Noachide Laws

If the above applies concerning the Yissachars the Torah scholars of our day it surely has relevance concerning the Zevuluns the businessmen who in many cases conduct most of their affairs together with gentiles They should not only take from the gentiles but also give teaching them values Furthermore there are many who G-d has granted positions of influence and power over gentiles and connections with the city and local governments When such a person does not use that influence and those connections for the benefit of Yiddishkeit and for the benefit of the world at large by working to spread the maintenance of harmony in the world the aim of the Seven Noachide Laws he turns away from the potential G-d has granted him and doing so violates as mentioned above a clear Halachic decision made by the Rambam

The fact that such an individual does not utilize the potential granted him has a negative effect on the Jewish people as well At the very beginning of the exile of our people we were told by the prophet Yirmiyahu “Seek the peace of the city for in its peace you shall have peace” Thus it is clear that when the peace of the cities in which we dwell will be secured through the observance of the Seven Noachide Laws the peace of the Jewish people will also increase

Every Jew who has a connection with gentiles or could establish such a connection should use them for the benefit of the Jewish people and the benefit of the world at large by stressing the observance of the Noachide laws Surely if a person is willing to make an effort to establish connections with a gentile in order to benefit financially he should use those same connections to spread the Noachide laws Nevertheless there are many who shrink from the fulfillment of the obligation arguing that they would rather use this time to study Torah Firstly they must know they are violating an explicit Halachic obligation.[14] Secondly they should ask themselves why don’t they feel the necessity to study Torah during the time they are courting the favor of those very same gentiles for their own financial gain Therefore efforts must be made in that direction particularly here in America where working for the ‘peace’ and benefit of that country have a direct effect on the peace and benefit of its Jewish inhabitants.

Furthermore such efforts will cause G-d’s name to be sanctified in public The Talmud relates many stories of how the just and honest behavior of a Jew in his relations with gentiles caused a sanctification of G-d’s name In truth one need not bring proof from the Talmud in everyday life we always see that when a Jew lives according to Shulchan Aruch and carries out his relations with gentiles accordingly naturally such behavior brings about a sanctification of G-d’s name

As stated above the above efforts are related to Yud-Tes Kislev for the Alter Rebbe emphasizes that the miracles of Yud-Tes Kislev were witnessed by the nations and their officers[15] There are miracles that are entirely clothed within nature to that point where “the person to whom the miracle occurred does not realize the miracle” There are more open miracles that are revealed to the Jews and thus lift them above the limits of nature The Alter Rebbe explains that there are even greater miracles which can be perceived by gentiles Just as Avraham the first Jew proclaimed the existence of G-d to the entire world “Until Avraham came the world groped in darkness and Avraham began to give forth light” so too Avraham’s children have to follow his example and reveal G-dliness to the entire world Such a revelation was effected by the miracles of Yud-Tes Kislev when even the nations and their officers were lifted above their normal existence and forced to recognize G-d as the Creator and Director of the world

The Alter Rebbe’s imprisonment came as a result of his work of spreading the wellsprings of Chassidus outward Learning Chassidus himself and teaching to a small group of followers would not have aroused the opposition of the Russian government Only when he began to spread Chassidism to all Jews and to do so in a manner that would influence the gentiles around them as the Rambam requires did he attract the governments attention Thus the Alter Rebbe’s redemption signified approval by the Russians of his actions Indeed shortly after the redemption the Alter Rebbe was given the potential by the Russian government to extend the scope of his activities Furthermore subsequently we see the Alter Rebbe and on his instruction his students and emissaries involving themselves in the affairs of the Russian government and the Alter Rebbe being rewarded for these efforts and granted the title “Honored Citizen for all generations”

The above activities were not carried out by the Alter Rebbe as a result of his unique personal qualities On the contrary the fact that the story is told to all and that the Alter Rebbe himself instructed his students to follow in his path demonstrates that we all can apply these principles in our own behavior This is particularly true in the light of the Rambam’s statement mentioned above

As mentioned above these lessons are connected to the concept that the house of Esav will be straw i.e. that there will be a benefit to be derived from it A Jew’s purpose is not to nullify the existence of the gentiles but rather to influence them to keep the Seven Noachide Laws and then use them for elevated purposes Then even in the last days of exile “Kings will be your foster-fathers” and from that state we will proceed to the fulfillment of the prophecy “and the Kingship shall be the L-rd’s.”

4. Though “the Guardian of Israel neither slumbers nor sleeps” and that statement has a particular relevance to Eretz Yisroel the land where the eyes of the L-rd your G-d are upon it from the beginning of the year to the end of the year” nevertheless G-d desired that everything that occurs in the time of exile be clothed in nature Therefore a Jew is forced to rely on the assistance of gentiles However the Jews must not approach the gentiles with an inferiority complex as a beggar at the door They must realize that the only reason they need the gentiles help is because G-d desired this situation Therefore they must proudly tell the gentiles that since G-d sent the Jewish people into exile[16] they require the assistance of the gentiles for financial aid for weaponry etc. Nevertheless the Jew must realize that in truth this assistance will come in a manner where “Kings will be your foster fathers and their queens your nursemaids”

The direct opposite can be seen from the situation in Lebanon. When nations challenge one another and violence breaks out it is natural that the Jews are chosen as scapegoats and the blame placed upon them But why must they accept that burden? Why do they call out crying for justice and righteousness establishing “a committee of investigation” for the sole purpose of blaming themselves? The person responsible for the massacre the one who asked his soldiers to kill accepts no blame On the contrary he freely travels to Syria and there is received with great honor In contrast the Jews instead of openly proclaiming the identity of the one who ordered the massacre and those who carried them out spend their time investigating whether to blame a particular individual for having some prior information about the action or not The truth of the situation cannot be hidden; but why are they afraid to publicize and emphasize the real perpetrators of the massacre? Why are they afraid of the gentiles?

Wherever a Jew is found he should never feel inferior to a gentile Since we are taught “Place G-d before you always” a Jew must always feel that he is standing before G-d’s Presence In such a situation considering a gentile important and feeling inferior to him is a direct rebellion against G-d In the presence of a King one should consider the King alone To give importance to anyone else even to one of the King’s officers is a direct rebellion against the King Nevertheless if the above is true as a general rule it surely applies to Jews living in Eretz Yisroel and particularly to those who claim to act on behalf of the entire Jewish people A display of an inferiority complex on their behalf is the sign of how severe the present exile is

Ideally a Jew should stand proudly before the gentiles and explain to them the Seven Noachide Laws emphasizing that they should be carried out not because they appear to be logically sound but because G-d commanded them Even though a Jew requires the gentiles for financial or military assistance he should do so proudly On the contrary this upright stance will lead to the fulfillment of G-d’s blessing “I will lead you upright” and then as the blessing concludes “I will grant peace to the land” a true peace one which emanates from the dread a gentile has of a Jew as it is written” and the nations of the land will see that the name of the L-rd is called upon you and they shall fear you” This fear comes as a result of the Jew’s fulfillment of the mitzvos without shame or embarrassment[17] for when a Jew carries out mitzvos with pride a non-Jew stands in awe of him and hence will not consider war.

The peace established in this manner will have the blessing of Torah law In contrast the if peace” established by breaking Torah law endangered the security of our people returning important strategic defense points and economic resources

Not one of the gentiles would ever have dreamed that the Jews would really surrender so much It is ridiculous to think that in a time of crisis one would return strategic military positions to an enemy or give that enemy resources of vital need for the economy The Yetzer Hora itself would never consider such an action However there are those who have goaded the Yetzer Hora to actions that it would normally have no interest in

Mistakes of the same type are being made at present in Lebanon Thousands of Israeli soldiers are stationed in Lebanon yet they are being held back from completing the goal for which they were sent The military authorities had suggested a quick war, since the Arabs were not at all prepared for the attack it would have been able to successfully accomplish its objectives in a minimum of time Furthermore the war began at a time when President Reagan was not in Washington and thus would not have been able to exert real pressure Nevertheless once the campaign began the Israeli’s immediately became scared — scared of their own Yetzer Hora of the gentile within them and then they became scared of the gentiles on the field They held back the progress of the army and prevented it from achieving its objectives They gave orders not to attack unless attacked a course of action that brought about the death of many soldiers despite the fact that all the military experts explained that a policy of quick attack would have saved more casualties among the Jews and even among the gentiles

The same pattern was followed in the Yom Kippur War The diplomats were so concerned by their golus mentality that they refused to follow the advice of the military experts and did not call up the reserves and mobilize the army when necessary Had that mobilization been made on time many casualties would have been saved and perhaps the entire war averted Nevertheless the diplomats refused to take that action out of fear that the gentiles interpret it an offensive measure Today these people possessed by fear walk the streets of Eretz Yisroel and meet the orphans and widows brought to that state by their actions Nevertheless that did not stop them from making the same mistake again in Lebanon Again they listened to the advice of the diplomats and thus caused more casualties and an extended war in which soldiers are falling every day

They realize what the public’s reaction would be and hence they have decided upon a new policy cover-up The newspapers are told not to publicize the casualties “A soldier fell His wife was widowed his children orphaned Don’t tell the public about it” In this way they are able to continue the status quo and thus the war charges on

There are a number of people who could help influence the Israeli government to change its policies However they keep silent Rather than show concern about the problems at hand they wait biding their time to see what will happen to their party in the next elections Lives are in danger The self-image of the Jewish people is in ruin but that is not important to them What’s important to them? the success of the party at all costs.[18]

Why am I mentioning the above? Because it hurts and when something hurts it’s natural to cry out Even though crying won’t stop the pain the decision to cry out isn’t intellectual A person cries out because it hurts Furthermore there is the hope that by crying out publicly time and again without embarrassment it is possible that the leaders will reorganize their priorities and make the decision to first and foremost protect the safety of the Jews (and the gentiles) living in Eretz Yisroel The knowledge that these outcries may continue until the elections may bring about a change in policy

A further point must be mentioned In the reorganization of priorities a primary emphasis must be placed on the study of Torah and fulfillment of mitzvos Trusting in G-d and realizing that “the Guardian of Israel neither slumbers nor sleeps” we must stress the strengthening of Torah which strengthens the Jew’s security A Yeshiva Bochur studying Torah does more to defend the Jewish people than a soldier on the border We must also appreciate the qualities of the soldier he shows actual Mesiras Nefesh (self-sacrifice) Thus the two are like Yissachar and Zevulun — each one possessing an advantage over the other.[19] Thus to insure the defense of Eretz Yisroel both qualities must be stressed and more assistance should be offered to Yeshivos

Hopefully others will raise their voices in protest over the situation and thus no further territory will be returned to the Arabs and the bitter truth concerning the territories returned to Egypt[20] will be revealed At present terrorists are entering Eretz Yisroel from the Egyptian border — brought much closer because of the Camp David treaty — and in order not to cause worry about that treaty the government is pressuring the Israeli newspapers not to reveal those activities Despite that pressure a newspaper in the Diaspora revealed how explosives were found in Beer Sheva and only in a miraculous way was a tragedy averted The worst thing about the situation is the silence of the leaders Neither the religious or the non-religious have raised their voices

May G-d cause every Jew to do what is dependent on him to live Jewishly with peace May the redemption of Yud-Tes Kislev and its blessing have an influence on all the above and then we will proceed to a state of true peace with the coming of Moshiach

5. [As customary on Yud-Tes Kislev the Rebbe made a Siyum of the Talmud and called for the division of the Talmud among the Chassidim for the coming year He also mentioned the importance of contributing to the charitable fund connected with Yud-Tes Kislev and Chanukah and activity in the ten point Mitzvah campaign Afterwards the Rebbe gave dollars to the tankists to distribute to the assembled for them to give to charity]

   

Notes:

1. (Back to text) It is written that “the righteous resemble their Creator” Just as G-d’s blessings at the beginning of the year continue to have an effect throughout the entire year Similarly the blessings of a Jew (a righteous man for “Your nation are all righteous”) given at the beginning of a meeting have an effect throughout that entire encounter

2. (Back to text) The word for close — Chosem — is more literally translated as seal The meeting is sealed with peace in a manner that no outside forces can intervene

3. (Back to text) In the first chapter of Shaar HaYichud V’HaEmunah the Alter Rebbe describes how creation is a continuous process He quotes the Baal Shem Tov’s interpretation of the verse “Forever O G-d Your word stands firm in the Heaven” which explains that the ten utterances of creation are clothed within Heaven maintaining its existence The central importance of this concept to Chassidic thought is underscored by the fact that the Alter Rebbe considered beginning the Tanya with Shaar HaYichud V’HaEmunah

4. (Back to text) Indeed our Sages explained that the plural declination of the word ‘heart’ — Levavecha is used in the command “and you shall love the L-rd your G-d with all your heart” to imply that both a person’s hearts — ie his Yetzer Tov and his Yetzer Hora are joined in the same love Furthermore the two hearts are alluded to in the same word further emphasizing the oneness of spirit

5. (Back to text) The Rambam’s statement is found at the close of his laws of Chanukah There is a particular relationship between Chanukah and the present occasion This week begins with Yud-Tes Kislev and closes with the first day of Chanukah (the first day including within it all the following days) Thus the week begins with peace and ends with peace

6. (Back to text) In Torah itself we see the fusion of the concepts of multiplicity and unity On the one hand Torah is composed of a multitude of laws as the Mishnah statesThe Holy One blessed be He gave them (Israel) Torah and mitzvos in abundant measure” Simultaneously Torah’s essential point is that of peace Therefore it begins with peace and closes with peace as explained above

7. (Back to text) The giving of the Torah is also a constant process as emphasized in the blessings of the Torah recited daily which praise G-d as the Giver of the Torah using the present form of the word giver On that basis our Sages declared that just as the Jews received the Torah on Mt Sinai with “Fear and awe trembling and sweat” so too must these emotions be re-experienced each time a Jew studies Torah How can such a demand be made? because in fact each moment the Torah’s being given anew Just as then the fright and trembling were caused by the awesome revelation of G-dliness within the world similarly everytime a Jew studies Torah there is a parallel revelation of G-dliness

8. (Back to text) The connection of love for one’s fellow Jew and the love of G-d is emphasized by Hillel’s statement that love for one’s colleague is the entire Torah including as Rashi emphasizes in his commentary “love of G-d”

9. (Back to text) The number 11 is also significant The natural order is structured according to the number 10 and 11 represents a transcendence of that frame of reference

10. (Back to text) Though this is seemingly a coincidental factor there is a lesson that can be learned from it for as the Baal Shem Tov taught”everything we see and hear should serve as a lesson in our service of G-d”

    The derivation of that teaching can be explained as follows”G-d looked into the Torah and created the world” Thus it follows that every occurrence in the world has its source in the Torah

    The same concept can be explained from another perspective Since to quote the Mishnah a Jew was created “to serve his Creator” and everything that occurs to him is guided by G-d’s Divine Providence it follows that every happening must be in some way related to the purpose of his creation and hence can help him serve G-d.

11. (Back to text) The reason why Yosef possesses the power to consume the House of Esav can be explained as followsThe Torah explains that the reason why Rochel our Matriarch named her son Yosef was because of her prayer — “Yosef Hashem Li Ben Acher — May Hashem add to me another son” The Tzemach Tzedek interprets this verse figuratively and explains that it also describes the service of Yosef to take an Acher — someone ‘other’ and make him ‘Ben’ — a son; ie the service of Teshuvah which takes someone distant from G-d and makes him a son

    Teshuvah is not necessarily limited to someone who has committed a sin On the contrary it is important even for Tzaddikim Indeed the Zohar writes that Moshiach will cause Tzaddikim to do Teshuvah Similarly the Talmud states “in the place of Baalei Teshuvah even perfect Tzaddikim cannot stand” Thus a Tzaddik should not content himself with his present level but must proceed higher to the level of Baalei Teshuvah This can be accomplished in two ways 1) by doing Teshuvah himself 2) by influencing someone else to do Teshuvah

12. (Back to text) The above is particularly related to Yud-Tes Kislev the holiday which commemorates a redemption in which even the nation of the world and their leaders saw the wonder of G-d Even though after Yud-Tes Kislev the Jewish people were still in exile at that time the potential was created for the Jewish people to bring about the future redemption through their service

13. (Back to text) Similarly it can be understood that if one does not take advantage of this opportunity he disturbs the entire order of creation Rather than become a partner to G-d in creation he violates G-d’s will and wastes the powers given him

14. (Back to text) Though the Rambam mentioned this obligation together with the rulings concerning a Ger Toshav — a Halachic definition of a gentile that is not applicable at present the obligation extends beyond that limited scope [Trans notenote the sichos of the holiday of Shavuos of this year for a fuller explanation of the subject]

15. (Back to text) It is impossible to say that the Alter Rebbe mentioned the greatness of the miracles only to boast On the contrary in the same letter he writes that he is “among the lowest of men” and attributes the miracles only to his service of collecting charity for Eretz Yisroel.

16. (Back to text) Even those Jews living in Eretz Yisroel at present are in exile for the Temple is still destroyed and spiritually concealed.conceiled On the contrary the inferiority complex explained further on is the best proof that even those living in Eretz Yisroel are in exile

17. (Back to text) The Talmud explains that this verse specifically applies to the mitzvah of Tefillin However its meaning can be extended further for “the entire Torah is equated to Tefillin”

18. (Back to text) Furthermore they hesitate from taking action because they consider the perspectives of many party leaders a policy which prevents clear decisions from being made The Torah clearly tells US “Each generation has one leader and not two” Under one man leadership can be exercised and the necessary decision made

19. (Back to text) On one hand there is no quality that can compare with Torah On the other hand the fact that one makes possible the Torah study of another is obviously a great quality to the point where Zevulun is mentioned before Yissachar

20. (Back to text) Even though these territories are not part of Eretz Yisroel they should have been kept in Jewish hands for security and economic reasons