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    Sichos In English, Volume 16: Kislev-Nissan, 5743
    Sichos In English, Volume 16: Kislev-Nissan, 5743
    Sichos In English, Volume 16: Kislev-Nissan, 5743
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    Sichos In English, Volume 16: Kislev-Nissan, 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, Kislev-Nissan, 5743

    LanguageEnglish
    PublisherSichos In English
    Release dateAug 6, 2015
    ISBN9781311554598
    Sichos In English, Volume 16: Kislev-Nissan, 5743

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      Sichos In English, Volume 16 - Sichos In English

      Sichos In English, Volume 16 — Kislev-Nissan, 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

      5746 - 1985

      Sichos In English, Volume 16 — Kislev-Nissan, 5743

      Published by Sichos In English at Smashwords

      Copyright 1985 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 978-1-3115-5459-8

      Chapter 1: Publisher’s Foreword

      With a prayer of gratitude to the Al-mighty we hereby publish the sixteenth volume of Sichos In English, the second volume of 5743. This volume covers the period from Kislev to Nissan 5743 and all of the Farbrengens held during that time are represented.

      The free-style translations are structured to appeal to an English speaking reader who is somewhat familiar with the teachings of Chassidus. The Sichos are presented in their original context, in the same form and thought style in which they were originally said, with only slight adaptations or omissions to facilitate the flow of the translation. Great effort has been made to ensure the accuracy of the translations; however, they carry no official authority. As in all works of this nature 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 Yartzeit of the Rebbe Maharash. The Rebbe Shlita explained how the Rebbe Maharash’s famous dictum, Lechat’chilah Ariber — to transcend from the outset, applies to every aspect of a Jew’s service to G-d, in all circumstances.

      Other topics which received noteworthy discussion by the Rebbe in this period were the inquiry into the war in Lebanon and the importance of teaching the Seven Noachide Laws. Each of these topics is covered by a comprehensive essay (see pages 78 and 296).

      A Moment of Silence (prayer) in public schools and government financial aid to parochial schools were also topics which the Rebbe spoke of, as well as the importance of impressing on the Soviet government the right of the Jewish people to emigrate based on the laws of the Soviet Union.

      In addition to the Sichos in this volume, we also include several communal letters from the Rebbe Shlita for Chanukah, 24th of Teves, Rosh Chodesh Nissan and 11th of Nissan.

      Sichos In English

      Rosh Chodesh Kislev 5746

      Chapter 2: Letter sent by the Rebbe — Erev Chanukah

      By the Grace of G-d

      Erev Shabbos Kodesh and Erev Chanukah 5743

      Brooklyn, N.Y.

      To the Sons and Daughters of Our People Israel Everywhere

      Our People Israel, Everywhere,

      G-d Bless you all!

      Greeting and Blessing:

      As we are about to begin the celebration of Chanukah by — among other things — kindling the Chanukah Lights each night of Chanukah, this is a time of reflection on the meaningful lessons of the Festival of Lights. to quote my father-in-law of saintly memory: We should listen attentively to what the Chanukah Lights are telling us.

      It would be fitting, therefore, to take a few minutes to reflect on some aspects of the Mitzvah of kindling the Chanukah Lights.

      To perform this Mitzvah one needs, of course, a candle or an oil lamp. The candle, or oil and wick, are common material things; yet, when kindled in fulfillment of the Divine precept, in remembrance of the miraculous events in those days at this time, after reciting the appropriate benedictions — these lights (become) sacred, and we are not permitted to make use of them, but only to look at them, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations.

      The Mitzvah of the Chanukah Lights symbolizes — in a tangible and visible way — all the Mitzvot of the Torah, all of which are defined in terms of light: Ner Mitzvah v’Torah Or (A Mitzvah is a candle, and the Torah is Light — Prov. 6:23). In the case of all Mitzvot, some material object and/or physical and mental activity is involved (as wool in Tzitzis, leather in Tefillin, etc.). Yet, when that material thing is dedicated to a sacred purpose, in fulfillment of G-d’s command, it becomes sacred, and the performance of the Mitzvah creates a light which, though invisible to the physical eye, irradiates the person performing the Mitzvah as well as the surrounding material world, making them more spiritual, and enabling them to transcend the confines of the physical world.

      The Mitzvah of Ner Chanukah has the unique feature of being performed in a steadily increasing manner: One candle is lit the first night; two the second, and so on. This reminds us forcefully — again in a visible and concrete way — that all things connected with Torah and Mitzvot have to be on the increase. No matter how satisfactory the level of one’s Torah —and Mitzvot — experience may be on any given day, it is not adequate for the next day; and next day’s advancement — sufficient in itself — is still inadequate for the day after Living Yiddishkeit requires continuous growth, there is always room for enriching one’s spiritual life.

      A further unique feature of the Mitzvah of Ner Chanukah is that while it is kindled within the home, and illuminates it with the sacred light of Torah and Mitzvot, it is required to be seen also outside. The basic reason for this is to publicize the miracle of Chanukah. But, symbolically, it conveys the message that everyone of us who lights Chanukah candles should not forget those of our brethren who, for one reason or another, are unaware of Chanukah; unaware, perhaps, even of their Jewish identity and heritage, and are walking in darkness outside. It is our duty to reach out to them and bring the light of living Yiddishkeit into their hearts and homes. And these efforts, too, should be carried on in the spirit of Chanukah — in a growing measure.

      In summary, the Chanukah Lights remind us that every Jew, man and woman (both are duty-bound to fulfill this Mitzvah), has a G-d-given task to spread the light of the Torah and Mitzvot in their personal life, in their home and family, and in the community at large; and to do all this in a consistently growing measure.

      If this task may seem too difficult — the three benedictions recited over the Chanukah Lights should dispel all doubts:

      The first is an expression of gratitude to HaShem who has sanctified us with His commandments and commanded us to kindle the Chanukah Light. It also reminds us that since G-d has commanded every Jew to fulfill His Mitzvot, it is certain that He has provided every Jew with all the capacities necessary to carry out His command. Obviously, G-d would not give one a task which he knows to be beyond the Individual’s capacity But sometimes there may be external, seemingly insurmountable, hindrances in the way of living Jewishly to the fullest degree. So the second benediction — "... who performed miracles for our forefathers in those days, at this time" — should not let us become disheartened. No Jew has had greater difficulty to live Jewishly than our forefathers in those days, under the oppression of that mad tyrant Antiochus. But when Jews —like Mattityahu and his sons and their followers — were determined to give their lives for Torah and Mitzvot — G-d performed miracles for them and delivered the mighty into the hands of the (physically) weak, the many into the hands of the few, etc. G-d is still capable to perform miracles for Jews, if it be necessary.

      The third benediction (recited only the first time the Chanukah Light is kindled) is the familiar Shehecheyanu: ... who has granted us life, sustained us, and enabled us to reach this occasion. It is a joyous blessing, recited on joyous occasions, and it tells us that G-d gives us the strength to fulfill all His Mitzvot with vitality, enthusiasm and joy.

      The celebration of Chanukah, beginning on the 25th of Kislev, commemorates the rededication of the Beis Hamikdosh, the kindling of the Ner Tomid (the Perpetual Light of the Menorah), and the resumption of the Divine service in the purified Sanctuary.

      This in summary is also the central instruction of Chanukah for the every day life and conduct of every Jew, which should be in keeping with G-d’s request: Make for Me a Sanctuary that I may dwell in theme (within every Jew). In other words, Hashem requests of every Jew, man and woman, to build and consecrate an inner sanctuary, on the Altar of which he and she offer to G-d of their time, energy, money and their personal gratification.

      Doing all this, and doing it with joy and enthusiasm, is a continuous process of dedication and re-dedication, a real Chanukah in its every day profoundest sense.

      May G-d grant that everyone of us be truly inspired by the teachings of Chanukah and of the Chanukah Lights, and translate this inspiration into actual deeds, in our everyday life and conduct.

      This will surely hasten the end of the dark night of the Golus (exile), and bring the bright dawn and day of the true and complete Geulo, through our righteous Moshiach, and the fulfillment of the Divine request and promise to: "Raise your voice in song, sound the drums, the pleasant harp (Kinnor) and the lute." The Kinnor of the Beis Hamidkosh in Moshiach’s times, the Kinnor with eight strings.

      With prayerful wishes for a bright Chanukah and a bright always, and With blessing,

      Chapter 3: Shabbos Parshas Vayishlach, 18th Day of Kislev

      1. Today is both Shabbos and Erev Yud-Tes Kislev; and both are associated with the idea of a farbrengen. A farbrengen is a Chassidic gathering. The Midrash notes that the gathering of all Jews convened by Moshe Rabbeinu took place on Shabbos: G-d said (to Moshe), make large gatherings and publicly expound before them the laws of Shabbos. This applies also to all generations: So that the following generations will learn from you to arrange gatherings on every Shabbos. Thus Shabbos is an appropriate time for a farbrengen, when Jews gather together, and associate it with the areas of Torah study, prayer, and performance of mitzvos.

      Likewise with Yud-Tes Kislev (and thus also Erev Yud-Tes Kislev). Yud-Tes Kislev is the idea of your wellsprings shall spread forth to the outside, which means all levels, even those on the outside, are gathered together and embraced by Chassidus. And a Chassidic farbrengen itself, says the Alter Rebbe, can achieve more than Michoel the angel of Jews can achieve!

      In practical terms: On this Shabbos which is Erev Yud-Tes Kislev we must undertake good resolutions in everything associated with the study and dissemination of Chassidus. Since Yud-Tes Kislev follows immediately after Shabbos, it indicates the great connection between the two — and hence the necessity for starting to undertake good resolutions in regard to Yud-Tes Kislev on Shabbos. Moreover, already on Shabbos itself, after midday, Yud-Tes Kislev makes its effect — we do not say Tzidkoscho Tzedek at minchah.

      Besides the above lesson that we must undertake good resolutions in regard to Yud-Tes Kislev on Shabbos, there is an additional lesson to be learned from erev Yud-Tes Kislev falling out on Shabbos this year.

      Yud-Tes Kislev celebrates the redemption of the Alter Rebbe from imprisonment, and is thus really the redemption or go-ahead of the dissemination of Chassidus. The Alter Rebbe was imprisoned for spreading Chassidus; and his release was the vindication of the dissemination of Chassidus. Thus the redemption of Yud-Tes Kislev means the permission and increased strength given from above to spread Chassidus more and more.

      Yud-Tes Kislev every year must see an increase in the spreading of Chassidus, making the increase on the level of redemption compared to the level of the previous year. In other words, the difference between before and after Yud-Tes Kislev of each year must be similar to the difference between imprisonment and redemption — as it was in the case of the original Yud-Tes Kislev.

      This year, when Erev Yud-Tes Kislev is on Shabbos, the spreading of Chassidus on Erev Yud-Tes Kislev is very lofty indeed — consonant to the lofty level of Shabbos (as will shortly be explained). Nevertheless, it is still only the erev and preparation to the distinction that must be achieved on Yud-Tes Kislev itself — which is to the degree that it is redemption compared to imprisonment.

      To clarify: On Shabbos, all undesirable things are negated; it is the idea of ta’anug, delight. Delight means all man’s service is finished and complete — Each person should view himself on Shabbos as if all his work is done, and there is no greater delight than this. This work refers also to spiritual service. Moreover, it states "all your work is done," meaning that not just an inferior level of work (someone else’s) should be considered done, but your work — the spiritual service consonant to each individual’s spiritual standing.

      Furthermore, on Shabbos the world is elevated from the level of G-d’s speech (with ten utterances G-d created the world) to the level of G-d’s thought — transcending all limits. Moreover, Shabbos is even loftier than Torah.

      Thus we see the greatness of a Jew on Shabbos. Notwithstanding his level before Shabbos, the minute Shabbos is ushered ,in Torah tells him: Each person should view himself ... as if all his work is done — for when Shabbos comes, rest comes.

      This distinction accrues from the loftiness of Shabbos itself, which is sanctified of itself without man’s effort. Certainly then, after man’s service, his level on Shabbos is lofty in the extreme — He who toils on Erev Shabbos will eat on Shabbos.

      Knowing the greatness of Shabbos, a Jew may think that his standing in regard to the study and dissemination of Chassidus on Shabbos is perfect — all your work is done. He has nothing more to do, and certainly not that one can demand of him that his service after Shabbos should be on the level of redemption compared to his service on Shabbos.

      This year, when Erev Yud-Tes Kislev falls on Shabbos, teaches us differently. Even after the greatness of his service on Shabbos, it is still only the erev and preparation to Yud-Tes Kislev — and to the extent that he must increase in his study and dissemination of Chassidus in an infinitely higher manner. His status on Yud-Tes Kislev must be as redemption compared to the imprisonment of Erev Yud-Tes Kislev.

      This is the special quality of this year. When Yud-Tes Kislev does not directly follow Shabbos, the redemption of Yud-Tes Kislev is relative to weekday. But when Erev Yud-Tes Kislev is Shabbos, Yud-Tes Kislev is redemption relative even to Shabbos.

      The lesson from this: Even after learning Chassidus properly, consonant to the greatness of Shabbos, a Jew must know it is but the erev to Yud-Tes Kislev. Therefore, when Yud-Tes Kislev arrives, he must increase in the study and dissemination of Chassidus. Everyone should therefore make a soul-reckoning today, Erev Yud-Tes Kislev which is Shabbos, of his standing in the study and dissemination of Chassidus — and resolve to do more.

      2. There are additional lessons to be learned from the weekly parshah read on this Shabbos. Parshas Vayishlach, as all parshahs, is divided into seven parts, corresponding to the seven days of the week. On Shabbos however, we read the entire parshah. In addition, we also read the Haftorah on Shabbos. Although the Haftorah is a continuation of the parshah (and therefore its contents must be similar to the contents of the parshah), it nevertheless is a separate thing for itself. Witness to this is that we make separate blessings before and after the Haftorah.

      The last verse of the Haftorah of parshas Vayishlach states: Deliverers will go up to Mount Zion to judge the mount of Esav, and kingship will be the L-rd’s. The connection to the parshah is the verse which states (33:14) until I come to my lord to Seir, on which Rashi comments When will he go? In the days of the Moshiach, as it is stated ‘Deliverers will go up to Mount Zion to judge the mount of Esav.’ Thus the common theme of the Haftorah and the parshah is the action of Jews concerning the mount of Esav.

      This theme is stressed more openly in the Haftorah than in the parshah. The parshah does not explicitly state that deliverers will go up to Mount Zion to judge the mount of Esav, and we need Rashi to tell us it. Indeed, there are some commentators who interpret this verse differently. In the Haftorah however, it is said explicitly. Moreover, the Haftorah adds the words and kingship will be the L-rd’s, whereas it is stated neither in the parshah nor in Rashi.

      Thus the idea of dominion will be the L-rd’s is a separate concept. After Deliverers will go up etc, there will be, at a later date, an additional concept — dominion will be the L-rd’s. There will thus be two eras: the judgment of Esav by G-d; and the era when dominion will be the L-rd’s. The Rambam rules similarly. First, he says, A king will arise of the house of David ... and will wage G-d’s wars. This is the idea of to judge the mount of Esav, for to wage G-d’s wars refers principally to the war against Amalek who is a descendant of Esav. Only afterwards — after building the Bais Hamikdosh and gathering in the dispersed of Israel — will he perfect the entire world to serve G-d together ... — the idea of dominion will be the L-rd’s.

      The difference between Deliverers will go up .. to judge the mount of Esav and dominion will be the L-rd’s is similar to the difference between forcing someone to do something, and doing it of one’s own volition. "To judge the mount of Esav is similar to a judge who forces litigants to obey his decision. Dominion will be the L-rd’s is when G-d’s kingship will be so revealed in the entire world that there will be no need to judge the mount of Esav" — for Esav of himself will conduct himself properly (without having to be forced).

      These two concepts are alluded to in the two interpretations Rashi brings on a verse in our parshah. When Ya’akov met Esav, he feared Esav would kill him. Instead, Esav ran to meet him and embraced him, and fell on his neck, and he kissed him:’ Rashi, on the words he kissed him, brings two interpretations: 1) He did not kiss him wholeheartedly, which is similar to the idea of to judge the mount of Esav — forced. 2) He kissed him wholeheartedly, which is similar to the idea of dominion will be the L-rd’s" — of one’s own volition.

      To return to our point: We see that the common theme between the Haftorah and parshah is the idea of to judge the mount of Esav. However in the Haftorah it is openly stated — and also states the idea of dominion will be the L-rd’s.

      The reason why this is emphasized more openly in the Haftorah is as follows: The beginning of the Haftorah is The vision of Ovadiah: Thus says the L-rd G-d concerning Edom (i.e. Esav) ... The Talmud (Sanhedrin 39b) notes that it is particularly Ovadiah who is pitted against Edom for Ovadiah was an Edomite proselyte; and thus people say ‘from the very forest itself comes the [handle of the] axe [that fells it]. Because the Haftorah is Ovadiah’s prophecy — through whom Esav will be perfected (from the forest itself) — the Haftorah emphasizes the idea of Deliverers will go up ... more than the parshah.

      The lesson from this for man’s service: After the resolutions taken on this Shabbos (as explained above), a Jew may think that it suffices if he only learns and disseminates Chassidus. Parshas Vayishlach and its Haftorah teaches that one must also work to perfect Esav (elevate the world) — to the extent that dominion will be the L-rd’s.

      *

      3. After Ya’akov had lived many years in Lavan’s house, he left to return to his birthplace. On the way he met his brother Esav, who, despite his original intention to kill Ya’akov, instead greeted him warmly. Ya’akov then took his departure of Esav, and after a stopover in Sukkos, continued on his way. Scripture then tells us (Bereishis 33:18): Ya’akov came whole (sholom) to the city of Shechem. Rashi, quoting the word whole, comments: Whole of body for he was healed of his lameness; whole in his wealth, for he lacked nothing (because) of that entire gift (he gave to Esav); whole in his Torah, for he did not forget his learning in Lavan’s house.

      Rashi explains that the word sholom, in the verse Ya’akov came sholom, means whole. Others interpret it to mean the name of a place, that Ya’akov came to a city called Sholom — which was near to the city of Shechem.

      According to Rashi, the Torah is telling us that although there are reasons to think that Ya’akov was lacking in certain respects, he nevertheless came whole. Those things which could have rendered Ya’akov not whole — but did not — are enumerated by Rashi.

      Whole of body, for he was healed of his lameness: We have learned previously that (32:25-26, 32) A man wrestled with him ... and he touched the hollow of his thigh ... and he limped upon his thigh. The Torah thus tells us that Ya’akov came whole — "whole of body for he was healed of his lameness."

      Whole in his wealth, for he lacked nothing (because) of that entire gift: We have learned previously (32:141-6) that Ya’akov, to appease his brother Esav, sent him many gifts (sheep, cattle etc). The Torah thus tells us that these gifts did not cause any lack in his wealth — Ya’akov came whole in his wealth, for he lacked nothing (because) of that entire gift.

      Whole in his Torah, for he did not forget his learning in Lavan’s house: We have learned in parshas Vayeitzei (31:38-40) that Ya’akov worked extremely hard in Lavan’s employ — These twenty years ... the drought consumed me in the day, and the frost by night; and my sleep fled from my eyes. He therefore did not have much time for Torah study. Nevertheless, the Torah tells us, Ya’akov remained whole in his Torah, for he did not forget his learning in Lavan’s house.

      But all is not clear: The Torah tells us that Ya’akov came whole only when he came to the city of Shechem — and not beforehand. But Ya’akov was also whole when he came to the city of Sukkos before he came to Shechem (Ya’akov travelled to Sukkos (33:17) and then Ya’akov came whole to Shechem (33:18)). Why then does it say he was whole" only when he came to Shechem?

      In greater clarification: He was healed of his lameness the very same day he was lamed. Rashi, on the verse (32:32) The sun rose for him — which refers to the sunrise after the night in which he fought and was lamed — states: It shone for his special benefit (for him") to heal his lameness."

      That he was restored the gifts he gave to Esav also probably happened before he came to Shechem, for his meeting with Esav happened even before he came to Sukkos.

      Likewise, that he did not forget his learning in Lavan’s house is something that is relevant immediately when he left Lavan’s house- even before meeting Esav.

      Thus the question is: Why does it not say Ya’akov came whole in regard to his coming to Sukkos? Moreover, Rashi explains (33:17) that he spent 18 months in Sukkos. This means he was whole in his body, wealth and Torah for 18 months before he came to Shechem. Why then are we told about it only in regard to his coming to Shechem?

      Rashi’s comment that Ya’akov stayed 18 months in Sukkos itself needs clarification. The verse states (33:17): Ya’akov travelled to Sukkos and built himself a house, and for his cattle he made Sukkos (booths). Rashi, on the words and built himself a house, comments: He stayed there 18 months, a summer, a winter, and a summer. ‘Sukkos’ (‘booths’) denotes a summer; ‘a house’ denotes a winter; ‘sukkos’ denotes a summer. That is, Rashi learns that Ya’akov stayed there for a summer, a winter, and a summer from the verse itself, which states "Ya’akov travelled to Sukkos and built for himself a house, and for his cattle he made booths (‘sukkos’)."

      There are difficulties in Rashi’s interpretation:

      1) As the Mizrachi asks: "I do not know why Rashi brought this in his interpretation. The house and the booths were built simultaneously, the house for himself and the booths for his cattle, as it states ‘He built for himself a house and for his cattle he made booths.’ And the

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