1. Although it is the G‑d — implanted nature of a person to enjoy (learning) something new,1 we shall first discuss something that has already been said at every Yud-Tes Kislev farbrengen.2 The reason for this can be easily understood. The basic theme, common to ever Yud-Tes Kislev, must come at the very outset of our discussion. Only subsequently can we discuss the additional insight which can be derived this year.

2. This is true of every event that is intermittently repeated. There is the common factor present at ever repetition. Then, there is the factor which has special relevance to the particular time.

That there exist the “special” factor, is imperative, for it comes in accordance with the Divine command “Maalin Bekodesh” (2) — to strive for ever greater heights, in matters pertaining to Torah. The second time a holy task is undertaken, it must be done with much greater vigor and enthusiasm than the first time, so that the person is elevated to a level infinitely greater than that held previously. At the same time, however, it is equally understood that there must first be the starting point — the common factor (of the holiday or Mitzvah, etc.); only then can we ascend to infinitely greater heights.3

In Torah study, we also find that the common factor precedes the special factor. We are told that if we are to attain the limitless levels of Torah knowledge (concerning which it is written, (3) “The measure (of Torah) is longer than that of the earth, and its width is greater then that of the sea”), “we must turn it (Torah) over and turn it over again.” (4) The same subject matter that was studied previously must be reviewed again and again, until we “stumble” upon a new insight, bringing us to a level of understanding far greater than that previously held.4

So, we see that it is through review of the common factor that we stumble onto a new insight (the special factor).

As previously explained, the above applies to all annual festivals and days of commemoration. We must first center on the common factor. Only subsequently can we benefit from the deeper insight afforded us by the recurrence of the occasion each particular year.

This insight can come either as a result of our observing the day of the week on which the festival falls (which is different every year), or as a result of the things we have done during the past year which have broadened our understanding (to the extent, that our new level of comprehension is a “find” i.e. immeasurably greater, than that previously held).

3. Yud-Tes Kislev is the day in which Rabbi Shneur Zalman, the author of Tanya and Shulchan Aruch (known as the “Alter Rebbe”) was released from prison.

The real cause of his imprisonment was his bringing about of a Divine revelation (through his Chassidic system of philosophy i.e. the revelation of the esoteric part of Torah) of immense proportions. The world, (“Olam,” in Hebrew, a derivative of the word “Helem” meaning “hidden” (7)), which is, by nature, opposed to Divine revelations, took an antagonistic stance.

This is explained at length in the talks of our teachers(8), the successors of the Alter Rebbe, where they explain that there was a prosecution leveled against the Alter Rebbe in the higher worlds for his wishing to reveal the hidden parts of the Torah. This in turn brought about his imprisonment in this world. [Although those who arrested him were not aware of what was taking place in the higher spheres, their spiritual counterparts (9) were.]

Subsequently, when he was “freed” in the higher sphere i.e. where it was declared that it was the appropriate time for the “spreading forth of the wellsprings of Chassidus to the outermost limits,” (10) his physical emancipation followed.

4. The initial revelation of the esoteric part of the Torah took place at the time of the AriZal who declared that “in the later generations we are permitted and enjoined to reveal this (the esoteric) wisdom.” (11)

However, at that stage the esoteric part of the Torah was not yet comprehensible to the intellectual faculties of the G‑dly soul, in a way that would enable it to transfer its knowledge to the intellectual soul. Rather, the revelation of the esoteric part of Torah and its effects, took another form. The Tzaddik, who was of the most distinguished of his generation, would have to perfectly absorb and comprehend the inner parts of the Torah. Then, through his faith in his followers and through their faith in him,5 he would infuse and enliven them with the life of his knowledge. This would occur, although the followers themselves, would be lacking in a proper comprehension of the subject.

In truth, this manner of revelation also served to break through the barrier of concealment created by the world (“Olam” in Hebrew, also meaning hidden or concealed). Nevertheless, the esoteric part of Torah remained incomprehensible to all besides the Tzaddikim.

5. The Alter Rebbe, on the other hand, revealed the esoteric part of the Torah in a way which enabled it to be perfectly assimilated in the intellectual capacities of the G‑dly soul to transfer its knowledge to the intellectual soul which could fully comprehend it. This knowledge would then have a direct bearing on the thought, speech and action of the individual, which would in turn effect his physical body and the material world around him.

This is also the explanation of the following passage in Tikkunei Zohar:(14)

“Your volume (the Zohar) will sustain them (the Jews) when it will be revealed in the lower world in the last generation. Because of it ‘you will herald freedom in the land’.”

[There is a similar passage in Zohar (15) “With your volume (the Zohar) ....they will mercifully emerge from exile.”]

In the above passage there is emphasis on the fact that the Zohar will sustain the Jewish nation. Sustenance in the material sense — food and drink — is united with the person to the extent that it becomes part of his very flesh and blood.

Similarly, the study of the esoteric part of Torah in this final period of exile, must be in a way that will cause the Zohar (and other esoteric works) to be assimilated by the person so that they become the “flesh and blood” of his intellectual soul. For this to occur they must first be “digested” by the intellectual faculties of the G‑dly soul. (16)

This, then, was the innovation of the Alter Rebbe. He brought the G‑dliness concealed in the esoteric part of the Torah within the intellectual grasp of the masses. Because of this a charge was leveled against him in the heavenly spheres, which resulted in his imprisonment in this world. When the heavenly prosecution was dismissed, and it was decreed that the “wellsprings” of Chassidus must stream forth to “the outermost limits,” his release from prison automatically followed.

6. It has been discussed on several occasions (17) that although the festivals and other annual events commemorate past occurrences, yet the purpose of the commemoration is to enable us to relive those occurrences intellectually and emotionally, in thought, speech and most important of all, in action. This is born out by the Mishnah (18) which emphasizes that “Action is of principal importance.”

The memory of the past event must permeate the person and extend to his day to day life and activities, similar to the way that Torah generally must cause “all of one’s actions to be for the sake of Heaven,” (19) and to “know Him (G‑d) in all of our ways.” (20)

Pesach exemplifies this point:

Although it is only a “commemoration of the exodus from Egypt” (as Shavuos is a commemoration of the receiving of the Torah, and Sukkos of the “Sukkos” of the wilderness) nevertheless before pointing to the matzah and bitter herbs on the seder plate (which serve to remind us of our deliverance from Egyptian bondage (21)) we declare that “In every generation a person must regard himself as if he himself went out of Egypt.” (22) (The Alter Rebbe further adds (23) that a person must see himself as if he went out of Egypt today.)

The above applies to all annual events including those which a large number of Jews have taken upon themselves to commemorate. (Customs gaining wide acceptance are considered to be Torah, (24) and, according to the Halachic view of Maimonides (25) they carry the full weight of a Biblical command). In our case — Yud-Tes Kislev.

The purpose of the commemoration is to vivify — beginning on the day of Yud-Tes Kislev, our daily thought, speech and action through remembering what took place on Yud-Tes Kislev 5559. Furthermore, in accordance with the command to continuously strive higher, in all matters pertaining to Torah, the remembrance must be with even greater force and energy, than ever before.

7. The above, is the element common to every Yud-Tes Kislev. In addition, what is of special importance to us, is that this year, Yud-Tes Kislev occurs (as it did at the time of the liberation) on the third day of the week. That there is a significant relationship between this day and the liberation of the Alter Rebbe, can be seen in the fact that the Alter Rebbe writes — in a letter written upon his release (26) — that his release was “on the third day of the week, the day of which Torah twice declares that ‘Hashem saw that it was good’” (27), thus indicating a two-fold goodness, contained in the third day of the week.

[In other words, there is a connection between “Tuesday, a day of two-fold goodness,” and his release.]

The “two-fold goodness” referred to, is “goodness to Heaven, and goodness to one’s fellow beings.” (28)

This being the case, the practical lesson that we derive, through meditation on the occurrences of Yud-Tes Kislev, especially relevant to this year, must have bearing on both “goodness to heaven” and “goodness to fellow beings.”

8. Now that we have established a connection between “goodness to heaven and to fellow-beings, and the liberation of the Alter Rebbe, we can understand why the Alter Rebbe, in a letter written on his return from Petersburg (29) (where he was imprisoned), discussed both “goodness to heaven and goodness to fellow beings.”

In the letter the Alter Rebbe writes that “whenever a person perceives the kindness of G‑d — either in a miraculous manner (as was the case with the Alter Rebbe) or as expressed through Divine Providence (the perception of which is possible for every person, every day, if he meditates on the days happenings) — he must react with greater humility than before: The reason for this is that the greater a person’s perception of G‑d (the closer his communion with G‑d’) the more one feels his own lack of worth.

The above is the aspect of “goodness to heaven” that is discussed in the letter.

The Alter Rebbe then continues, imploring that the turn of events (his release from prison) “not awaken a sense of superiority over their brethren (those who were responsible for his imprisonment) ...not to speak defiantly against them ...nor hiss at them (G‑d forbid)...” He then concludes that through this mode of conduct “perhaps G‑d will put into the heart of their brethren that ‘as waters (reflect) the face (so shall our love towards them be reflected in their love towards us).’”6

The a second part of the letter, then, deals with ‘goodness to fellow being.”

9. In connection with “goodness to fellow-beings,” another lesson can be learnt. This time, from an astounding episode that occurred right after the Alter Rebbe was released.

When he was freed from prison, and asked where he would like to go, the Alter Rebbe mentioned the apartment of a certain chassid. In the same building as the chassid there also lived one of the foremost opponent is of the Alter Rebbe. He was taken to the apartment of his opponent, due to what is considered a mistake by worldly standards. He remained there for three hours, and as he himself said ,he suffered more anguish during those three hours than during the entire duration of his imprisonment.

The question arises: How could such a mistake occur, especially a mistake involving a leader of Jewry?

The question becomes even greater, when we take into consideration that my father-in-law the (previous) Rebbe, explains that the imprisonment was with the consent of the Alter Rebbe himself. He verifies this with the following episode:

The Alter Rebbe was taken to prison by coach. On Friday, six hours before sunset (and the beginning of Shabbos), he asked the government representative who accompanied him, to stop the coach and spend the Shabbos where they were. When he refused, an axle of the coach broke. Having fixed the axle, a horse died. Even after they had harnessed new horses, the coach would not budge. All this occurred because the Alter Rebbe did not consent to traveling further at that time.

If the imprisonment had to be with the consent of the Alter Rebbe, how could there have been a mistake, causing him more anguish than the entire imprisonment, made after his release?:

We must say, that although a mistake was made by those who accompanied the Alter Rebbe to his destination, there was no mistake, G‑d forbid, on the part of Heaven or on the part of the Alter Rebbe.

Nevertheless, an explanation is required, as to why, after a decree was issued in the heavenly court declaring that “the wellsprings of Chassidus stream forth to the outermost limits” (this resulting, as explained above, in the vindication and release of the Rebbe, from imprisonment in this world), three additional hours had to be spent in the house of the adversary.

[The question becomes greater still, when we take into account the following occurrence.

When the Alter Rebbe was in prison, the Baal Shem Tov and the Mezeritcher Maggid appeared to him and informed him that he was being detained on account of his public revelation of the teachings of Chassidus. However, upon asking whether or not to cease the revelation, he was told that, on the contrary, he must now reveal even more. (Considering that he was now expected to reveal more than previously, why was this new stumbling block placed in his path?)].

Obviously, just as the imprisonment in general was for a purpose the “streaming forth of the wellsprings of Chassidus,” with even greater vigor than before (the Rebbe Rashab even saying that the “streaming forth of the wellsprings” began essentially after Petersburg) — so also, all particulars of the episode, including the additional three hours, are also associated with that cause.

10. The explanation of this lies in a certain event which occurred towards the end of the three hours:

Chassidim relate, that after the three hours, when the Alter Rebbe was found in the apartment of his opponent by his followers who then wished him to go with them, the Alter Rebbe replied that he would (first) honor-his host by drinking the tea that the ‘host’ had prepared for him. (I did not hear the above episode from the (previous) Rebbe, however, it was related to me by several Chassidim who each told it in the same way (thus verifying its authenticity)).

Drinking tea after three hours such as those, shows “goodness to fellow-beings”:

(“Goodness to fellow-beings” is an English rendering of “Tov Labrios,” “brios” literally meaning “creations.”) In Pirkei Avos (31) we are enjoined to “love the ‘brios”‘, which the Alter Rebbe accordingly explains (in Tanya (32)) as meaning, that we love even those who have no personal qualities, besides their being G‑d’s creations. What follows, is that the true meaning of “Tov Labrios” is “goodness to mere creations.”

Now a person, having free choice, is liable to descend to an even lower moral level than that of a normalbriah” — “creation” (who is, unlike a human being, unable to disobey the wishes of G‑d7 ). Even such a “briah” (a person disobeying G‑d’s wishes), must be treated with goodness:

The far-reaching extent of “goodness to fellow-beings” outlined above is seen clearly in the conduct of the Alter Rebbe.

The ‘Misnaged’ (opponent of Chassidus), although seeing with his own eyes, that the Alter Rebbe had been released from prison, still persecuted him with questions, so that he should feel as if he were once more in detention. He persisted in doing something absolutely irrational [the vindication of the Alter Rebbe after such severe incriminations should have surely indicated to anyone believing in Divine Providence, that he was right].

Furthermore: He felt he was doing something good: (He thought, that through his conduct he would compel the Alter Rebbe to negate the changes he had made in the siddur). In other words, his evil inclination had blinded him to the extent that he considered “darkness” to be “light,” and “bitter,” “sweet.”

This person obviously was of the lower category of “brios” outlined above. Nevertheless the concept of “goodness to fellow-beings” was so deeply ingrained in the Alter Rebbe that he did not satisfy himself with writing after his return from Petersburg “..nor to speak defiantly against them nor to hiss at them, G‑d forbid.” Rather, he actually set the example for his followers by his own conduct.

11. The Baal. Shem Tov said that everything that one sees or hears is a lesson in the service of G‑d. The lesson-to be derived from the above is the extent to which “goodness to fellow-beings” must be applied.

True, no one can compare himself to the Alter Rebbe (especially after the Baal Shem Tov and Mezeritcher Maggid appeared to him and fortified him with the strength necessary to disseminate the “wellsprings”). However, because the Alter Rebbe “showed the way” it is now within the ability of every Jew to follow in his path.

In conjunction with “goodness to fellow beings” we must also obey the command “You shall surely rebuke your colleague,” (34) and, (peacefully and gently) needless to say, take measure to ensure that others do not follow the example of the transgressor (as they may be tempted to do, seeing that we act towards him with “goodness”).

Nevertheless what is principally demanded of us is “goodness to fellow-beings,” and, as it quoted in Tanya (35) (from Zohar), the conduct between man and his fellow must be reminiscent of (the kindness shown by) Joseph to his brothers (when he forgave them for their treachery towards him).8 This mode of conduct is demanded even now, in the darkest time of exile.

12. The lesson to be taken from the above:

When, as this year, Yud Tes Kislev falls on Tuesday — “a day of two-fold goodness,” it is an appropriate time to meditate on the concept of “goodness to heaven and goodness to fellow beings,” and to actualize it, even more energetically than before.

As explained above at length, in the letter written on the occasion of his release, the Alter Rebbe writes about both “goodness to heaven” and “goodness to fellow being.”

Furthermore, before demanding (in the letter) such conduct from his followers, he set an example of what was expected.

[“G‑d tells His words to Yaakov, His statutes to Yisrael.” (37) The emphasis on “His,” implies that “what He does, He tell Yisrael to do”(38). Because G‑d Himself carries out what He demands of others, the statutes can rightfully be termed “His statutes.”

Being that “Tzaddikim are like the Creator,” (39) it is therefore understandable that the Alter Rebbe first fulfilled himself what he demanded of others].

13. Through “goodness to heaven” and “goodness to fellow beings” we will surely merit the fulfillment of what the Alter Rebbe — a leader of Yisrael — writes in his letter, “through all of this, (“goodness to heaven” and “goodness to fellow-beings”) perhaps G‑d will put into the heart of their brethren that “as waters (reflect) the face (so shall our love towards them be reflected in their love towards us).” Being that in the final outcome “no one will be estranged from Him” (40), and ultimately all will return to G‑d, there can be no doubt that everyone will accept the esoteric part of Torah — the ultimate truth of the Torah of Truth.

The Alter Rebbe writes (41) that this return to G‑d may occur either in “this body or in a subsequent one.” That was true in the times of the Alter Rebbe who lived a long time before the coming of Mashiach. Nowadays, however, when “Behold, he (Mashiach) is standing right behind our wall” (42) and when, according to all the signs set forth (at the end of the Tractate Sotah), we are at the very “heels of Mashiach,” the very last days and moments before the coming of our righteous Mashiach, everyone will accept the truth of the esoteric part of Torah in one’s present lifetime.

Furthermore: This must be accomplished “speedily in our days,” because Mashiach is coming “speedily in our days.”

He will come and redeem us and lead us proudly to our land, happily and with gladness of heart.

14. In addition to the letter in which the Alter Rebbe states that his liberation occurred on “the day of two-fold goodness,” and the letter that he wrote upon his release, after his arrival in Petersburg, which ,as we have just discussed, contains the lesson of “the two fold goodness” — good toward heaven, and good to the creations, many of his letters (43) speak at length, about the worthiness of giving charity, especially to institutions in the Holy Land — “the land of life.”

He writes (94) that as a result of our giving charity, “we were redeemed from persecution in the past, and we will be deemed worthy of the final redemption in the future.”

[It is well known that the Alter Rebbe himself, worked dedicatedly to support and create institutions of learning in the Holy land, and he sustained the families that were involved with those institutions, and he did all of this with total self-sacrifice; but now is not the time to go into this in detail].

It follows therefore, that the resolutions that result from our meditation9 on the day of the Redemption of the Alter Rebbe ,ought to be associated with the donation of charity, and particularly, with charity for Eretz Yisrael.

15. We now come to another topic discussed in the Alter Rebbe’s letters, related to Yud Tes Kislev:

In the last letter of his ‘Holy Epistles’, he writes that it is proper to divide the Talmud amongst the members of each congregation, in order to complete the study of Shaas (the six orders of the Talmud) each year, in every city; and if the congregation is small, they may attach themselves,-in this enterprise, to a larger congregation.” (45)

Chassidim have noted, that the Alter Rebbe associated the dividing of Shaas with the holiday of Yud-Tes Kislev. It has consequently become the custom to divide the Shaas among those assembled here, and among those congregated elsewhere.

[This division is made after the delivery of the discourse, upon the completion of the Shaas, that was divided on Yud Tes Kislev, the year before].

16. There is a relationship between these three ideas (Yud Tes Kislev, Charity and the division of Shaas), as follows:

The theme of Yud Tes Kislev is closely connected with the future redemption by our righteous Mashiach, — since the redemption of Yud Tes Kislev resulted in the “streaming forth of the wellsprings, to the outside,” which, as Mashiach told the Baal Shem Tov (and as we noted earlier — from the Zohar (14)), is a prerequisite to the final redemption.

This “streaming of the wellsprings to the outside,” the widespread study of the inner core of Torah, must be assimilated by the intellect, and must be made comprehensible, even to the simplest Jew, because the simplest Jew must be redeemed from exile as well.10

With the final redemption, all Jews will be released from exile, and they will take with them, all of the ‘holy sparks’11 that are now in exile.

17. Now we can understand the relationship between the ideas of Yud-Tes Kislev, the giving of charity, and the division of Shaas.

Regarding the future redemption resulting from “the streaming forth of the wellsprings” — the achievement of Yud Tes Kislev), it is written; “Tzion shall be redeemed through judgment and they who return to her, with righteousness.”)

In interpreting this verse, the Alter Rebbe refers to the Targum Onkelos, (50) who translates the word ‘Bemishpat’ (through judgment) “with through the law,” i.e. through the study of Torah, and particularly, the study of Mishnayos.12 From this we can derive the idea of dividing the Shaas.

The verse continues, .”..and they who return to her, with ‘Tzedakah’ (righteousness, also translated, charity)” — hence, we derive the idea of charity.13 This particularly refers to charity given to Eretz Yisrael, for the Holy Land corresponds to “The Land of Life” , in the higher realms.14

[The Rebbe then proceeded to deliver a discourse, upon the completion of the six orders of Mishnayos, which we are not including here in translation. Afterwards, he continued]

18. As we have just said, from the beginning of the verse, “Tzion shall be redeemed with judgment” we can derive the study of Torah, and from the end of the verse “and they who return to her, with righteousness,” we can derive the importance of giving charity.

Thus, in these last days of exile, we must increase our study of Torah, and our giving of charity. This is especially relevant this year, when Yud Tes Kislev occurs on the third day of the week, the day that is “good for heaven” — represented by the study of Torah and “good for the creation,” represented by the giving of charity.

Our increasing in these two areas (Torah and charity) will result in Hashem making haste in the fulfillment of his promise, (59) “I will hasten it [the redemption],” and Hashem will bring us the true and complete redemption, through our righteous Mashiach, speedily, in our time.

19. We will now pass around cards to everyone (so that each one write his name, and the name of the Tractate he wishes to undertake to study, during the coming year), so that everyone assembled here will be able to take part in the dividing of Shaas.

As we have said many times, by the individual participating with the rest of those assembled here (by completing the Tractate that he took upon himself to study), is as if he himself completed the whole Shaas.

20. This idea has a parallel in the laws of Shabbos, where we learned, (60) that if two people violated the Shabbos — together by doing forbidden work, that would not have been achievable by only one, without the other, both are guilty of violating the Shabbos (even though neither of them completed the forbidden activity by himself15 ).

So, too, with the diving of Shaas : since (every Jew has the obligation to learn all of the various parts of Torah, and he is also obligated to do the Mitzvos (in the most careful and meticulous manner possible), he must also spread the observance of Torah to these Jews who are not yet fulfilling their obligation, by publicizing the Ten Point Mitzvah campaign,16 there is not enough time in a year for a person to complete the entire Shaas himself, especially if one is studying Torah with great concentration, and in depth, in which case, even “one whose occupation is solely with Torah “cannot complete the whole Talmud in a year.17

Therefore [just as is the case of Shabbos, with work that cannot be performed by one person alone], by dividing Shaas among all those assembled, each person who accepts, and fulfills his responsibility, is regarded as having completed the whole Shaas by himself.

[The Rebbe Shlita then returned to the issue of charity, and asked those people diligently involved in spreading the observance of the Ten Point Mitzvah Campaign, to go up to the Rebbe Shlita’s table and received dollars, to distribute to all of those assembled: two dollars per person, one dollar to be used for a cause that is “good for heaven,” and one dollar to be used for a cause that is “good for creation.” And he urged everyone to add of their own money, in contributing to these two causes].

21. May it be His will, that through making these resolutions, to increase in ‘Mishpat’ — Torah study, and ‘Tzedakah’ — charity, that the promise contained in the verse be fulfilled, so that Mashiach will come and redeem us right away, as the Rambam states the law: (61) “The Torah assured us, that in the end, the Jews will repent, and then, immediately they will be redeemed.”

And although there may be some who will ask “Is not Eliyahu the Prophet supposed to come, prior to the redemption?” — if after the redemption this is still a question, Eliyahu the Prophet, will answer it then.

The main thing is, that the true and complete redemption should occur, for each and every one of the children of Yisrael, for all of the Jews, in our own times, and really, very, very soon.

[The Rebbe Shlita then requested, that we all increase in farbrengens (attending assemblages of Jews, gathered together for a Chassidic gathering), and extend the farbrenging into the days of Chanukah. He then spoke of “Mivtza Chanukah” the campaign to see that every Jew kindle the Chanukah lights, especially those Jews in the Holy Land, and encouraged activity in this area.

The Rebbe Shlita then asked that the song “Hoshia es Amecha” — “Save Your People” (62) be sung; afterwards he said.]

22. This (the song ‘save your people’) is particularly relevant to those Jews now living behind the Iron Curtain, the country in which the Alter Rebbe was imprisoned, and liberated. May we very soon see, the fulfillment of the verse “Save Your People,” together with the fulfillment of the end of the verse, “Sephard them and carry them forever.”

And together with the rest of the Congregation of Yisrael, including also, “the flowers that appeared in the land,” — the newly arriving immigrants, to, “the land on which the eyes of the L‑rd are constantly upon, from the beginning of the year to its end” (63); those who have already tread the path, and broken the way, may they merit their own personal redemption, together with the general liberation of all of those who are still left there, and together, may we all go to greet the countenance of our Righteous Mashiach.

And, may G‑d hasten the fulfillment of the verse “the breaker has come up before them,” (64) referring to our Righteous Mashiach, who will break all limitations and boundaries, both in our spiritual Avodah, and on the material plane, so that our lives be joyfully expanded, and fulfilling, in every particular way.

And, especially in reference Yerushalayim, may this verse be fulfilled, so that “Yerushalayim shall be inhabited, as an unwalled city, because of the multitude of men ...” (65)

[And the Rebbe Shlita asked that the son “Prozos Teshev Yerushalayim” “Yerushalayim shall be inhabited as an unwalled city...” be sung].

23. The leader of our generation, my father in-law, the (previous) Rebbe once said about parting after a farbrengen, that it is not really as if we are going away, rather, we are merely making a brief interruption between farbrengens, so, until the next farbrengen, that will come upon us very soon...

Until we will come to the most encompassing of farbrengens, when all the Jews will be gathered together, and with the Almighty sitting with them, every Jew will say .”..on that day, ‘Behold our G‑d, we have waited for Him, we will be glad and rejoice in His salvation’” (66) — everyone will “point with his finger and say ... ‘Behold, this ‘our L‑rd...” (67)

With the coming of our Righteous Mashiach, very soon, in our times.

[As the Rebbe was going out, he began singing “Ki Bisimcho Se’Tze’u” “For you shall go out with joy.”.. (68)]


1. See letters of the Alter Rebbe, 37. printed in Sefer HaToldos — Admur 38. Hazokein, pp.218-219. 39.

2. Tractate Berachos 28b. 40.

3. Job 11:9. 41.

4. Avos Ch. 5, Mishnah 21.

5. See Tractate Megillah 6b: “If a man says, ‘I have searched, and I have found’, believe him.”

6. See Tractate Baba Metzia lob.

7. Likkutei Torah Shlach p. 37, col. 4.

8. Toras Sholom pp.43-44. Likkutei Dibburim, p.752. Likkutei Sichos, Vol. 10, p.223.

9. See Tractate Megillah 3a:”Though they did not see, their angel of destiny (‘mazel’) saw.”

10. See Likkutei Sichos, Vol. 4, p.1119, Vol. 5, p. 432.

11. Tanya, part IV, p. 1

12. Habakkuk 2:4.

13. See Likkutei Sichos p. 500.

14. End of Tikkun 10.

15. Vol. 3, p. 124b.

16. See Likkutei Sichos, Vol. 7, p. for further explanation of this point.

17. See Letter of the Rebbe Shlita of the 20th of Kislev, 5738.

18. Tractate Avos, Ch. 1 Mishnah 17.

19. Tractate Avos, Ch. 2 Mishnah 12.

20. Mishlei 3:6.

21. Tractate Pesachim

22. Passover Haggadah.

23. Tanya Ch. 47.

24. Tosafos beginning ‘Nifsal’ Tractate Menachos 20b.

25. Hilchos Mamrim ch. 2 halachah 2.

26. Printed at the beginning of the book ‘HaYom Yom’.

27. Rashi’s commentary on Bereishis 1:7.

28. Ohr HaTorah Bereishis, p. 33b.

29. Tanya Part IV, Epistle 2.

30. Berachos 33b.

31. Avos, ch. 1 Mishnah 17.

32. Tanya ch. 32.

33. Bereishis 3:22.

34. Vayikra 19:17.

35. Ch. 12.

36. Bereishis 37:11.

37. Psalms 147:19.

38. Midrash Shmos Rabba ch. 30 sec. 9.

39. Midrash Bereishis Rabba ch. 67 sec. 8.

40. Samuel II, 14:14.

41. Tanya, end of ch. 39. Hilchos Talmud Torah ch. 4 halachah 3.

42. Song of Songs 2:9.

43. Tanya Part IV, Epistle 4, 8, and others.

44. Ibid., Epistle 4.

45. Tanya, end of Kuntreis Acharon.

46. Nitzavim 30:3.

47. Yeshaya 27:12.

48. Ibid.

49. Ibid., 60:9.

50. On Vayeishev 40:13.

51. Vayikra Rabba ch. 7 sec. 3.

52. Hoshea 8:10.

53. Tractate Bava Basra 9a.

54. Tehillim 102:1.

55. Vayikra Rabba ch. 3 sec. 5.

56. Midrash Tanchuma, beg. of Pekudei.

57. Vayeitzei 28:12. See Zohar, Vol. 1 p. 266b.

58. Tractate Berachos 30a.

59. Yeshaya 60:22. See Tractate Sanhedrin 98a.

60. Tractate Shabbos 92b. Rambam Hilchos Shabbos ch. 1 halachah 6.

61. Hilchos Teshuvah ch. 7 halachah 5.

62. Tehillim 28:9.

63. Eikev 11:12.

64. Micha 2:13.

65. Zechariah 2:8.

66. Yeshaya 25:19.

67. End of Tractate Taanis.

68. Yeshaya 55:12.