1

This year, Yud-Tes Kislev falls on a Sunday, the day which the Torah refers to as "one day," i.e., "the day when G-d was at one with His world." Each week, the entire cycle of creation repeats itself (as alluded to in the introduction to the Psalm of the day). Therefore, on the present day, there is an emphasis on G-d's oneness with the world. This is intrinsically related to Yud-Tes Kislev since one of the main contributions of the teachings of Chassidus (whose revelation is associated with Yud-Tes Kislev) is the explanation of the oneness of G-d which permeates the entire creation.[200]

Each day (and more particularly, each moment), we must "proceed from strength to strength." Thus, it follows that this year the unity revealed on the first day of the week is much higher than on the first day of creation. Even though many people may not see, understand, or feel that this is so, since the Torah teaches us that it is so, we are surely given the power to carry out a service that makes full use of this great potential. Additional power to carry out this service is granted by the fact that we are meeting in the Previous Rebbe's shul and house of study.

2

The week which begins Yud-Tes Kislev concludes with the holiday of Chanukah about which it is said, "These candles will never be nullified." This emphasizes how we must use fully the potential granted by each of the days of the week. In addition to the seven days of creation as explained above, the seven days of the week also reflect the seven branches of the Menorah. This is related to the service of refining our seven emotional powers which is the goal of our service in the present age.[201]

3

The above leads to the following directives: It is proper to use the remaining hours of Yud-Tes Kislev to organize Chassidic farbrengens in every place possible. Even in places where a farbrengen has already been held, another farbrengen should be organized. This is particularly appropriate since the Rebbeim would always hold the farbrengens of Yud-Tes Kislev on the night following Yud-Tes Kislev for that is when the Alter Rebbe returned to the Chassidim.[202]

Similarly, in the days between Yud-Tes Kislev and Chanukah, farbrengens should be held. This is appropriate because the Alter Rebbe did not return home from Peterburg until the holiday of Chanukah. The importance of holding farbrengens surely applies to those who have not participated in such farbrengens as of yet. Nevertheless, even those who have attended such farbrengens should also join.

May the oneness of the present day lead to the era when "the L-rd will be One and His name One" with the coming of the Messianic redemption. the coming of this redemption will be hastened by the distribution of money to be given to tzedakah. May Moshiach come immediately and thus, we will celebrate Chanukah in the Third Beis HaMikdash.

   

Notes:

200. (Back to text) In particular, the teachings of Chassidus differentiate between the unity of "Yochid -- single" and "echad -- one." The unity of "yochid" is deeper, relating to G-d's essence. The Midrash uses this term in regard to the first day.

201. (Back to text) The service with our three intellectual powers will be the essential element of the Messianic age. Through the study of P'nimiyus HaTorah, however, it is possible to taste those revelations in the present age.

202. (Back to text) This shares an intrinsic relation with Yud-Tes Kislev since the Alter Rebbe explained that it was the merit of the tzedakah he sent to Eretz Yisrael which led to his redemption. Based on the Rebbeim's directives, "Make Eretz Yisrael here," it follows that, in an extended sense, this also relates to donations to tzedakah given wherever Jews are found.