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Parshas Vayishlach — Yud-Tes Kislev
1. On the verse1 "ויותר יעקב לבדו" ("And Yaakov was left alone"), there are several interpretations, among them:
a) The Gemara2 says (and it is cited — in different wording — in Rashi's commentary on the Torah): "נשתייר על פכין קטנים" ("He remained behind for small jugs"); and this is alluded to in the word "levado" ("alone"), as our Rabbis the Baalei HaTosafos3 cite: "אל תיקרי לבדו אלא לכדו" ("Do not read 'levado' [alone], but 'l'kado' [for his jug]").4
b) In the Midrash5 it states: "מה הקב"ה כתוב בו ונשגב ה' לבדו אף יעקב ויותר יעקב לבדו" ("Just as concerning the Holy One, blessed be He, it is written,6 'And G‑d alone shall be exalted,' so too concerning Yaakov: 'And Yaakov was left alone'").
As has been said many times,7 all the interpretations of the same verse (and all the more so, of the same word) share an inner connection of content. We therefore need to understand: what is the connection between the two interpretations in our case? On the contrary, at first glance they are opposite interpretations:
According to the Gemara's interpretation, Yaakov's remaining "alone" was connected with "small" things, with matters that had very little importance8 [and that is also how the word "levado" is interpreted — "Do not read 'levado' but 'l'kado'"9]; whereas according to the Midrash's interpretation, "And Yaakov was left alone" is a matter of the ultimate elevation and distinction:9 it is similar to "And G‑d alone shall be exalted" said of the Holy One, blessed be He — the matter of the oneness and revelation of the Holy One, blessed be He, as it will be only in the Time to Come — "ביום ההוא" ("on that day") (as the verse continues).
2. It is known what the Shelah writes,10 that all the festivals of the year are alluded to in the Torah portions that are read at the times in which those festivals occur.
From this it is understood regarding the festival of Yud-Tes Kislev — which falls, in a number of years, as it does this year, on (Shabbos) Parshas Vayishlach11 — that the content of Yud-Tes Kislev is alluded to in Parshas Vayishlach.12
This will be understood by way of an introduction:
Regarding the fact that the teachings of Chassidus were revealed specifically in the latter generations13 (and not in the earlier generations, of whom it is said, "ראשונים בני מלאכים כו'" ("The early ones were like sons of angels...")14), there are two explanations:
a) Because of the doubled and redoubled darkness that has been added in the latter generations (and especially in the generation of the "heels of Moshiach"), a higher light is needed, one that will overcome even this darkness;15
b) Similar to what is stated in the writings of the Arizal16 (and is cited as halachah in the Magen Avraham17 and in the Shulchan Aruch of the Alter Rebbe17* — the master of the redemption and the rejoicing [of Yud-Tes Kislev]), that on the Eve of Shabbos one should taste the Shabbos foods ("טועמיה חיים זכו" ("Those who taste it merit life")18) — so too is it in the general "days" of the "שית אלפי שנין" ("six thousand years")19: in the last generations before the coming of Moshiach, the "Eve of Shabbos" of the "יום שכולו שבת" ("the day that is entirely Shabbos"), there is drawn down a glimmer (at least by way of a taste) of the revelation of the inner dimension of the Torah that will be revealed (in its completeness) through Moshiach Tzidkeinu.20
In these two explanations, too, we find the two extremes (similar to "And Yaakov was left alone," as mentioned above): According to the first explanation, it follows that the revelation of the light of Chassidus in the latter generations is due to their lowliness — because of the great darkness of these generations, there is required, in counterpart, the revelation of the lofty light of the inner dimension of the Torah; whereas according to the second explanation, the revelation of Chassidus in the latter generations is connected with the superiority of the time: being in the state of "the Eve of Shabbos after midday," there is already then a foretaste of the revelation of the Time to Come.21
3. The explanation of this:
It is known22 that Yud-Tes Kislev brought about the beginning of the principal fulfillment of "יפוצו מעינותיך חוצה" ("Your wellsprings shall spread outward") — the dissemination of the wellsprings of Chassidus to all Jews, including those who find themselves "outside."23
It has already been discussed many times24 regarding the precise wording "Your wellsprings shall spread outward," that it means that the wellsprings themselves must come to the "outside"; that is, not only must the wellsprings have an effect on the "outside" (while they themselves remain in their place), but they themselves must be found in the "outside."25
And more: the wellsprings must be found in the outside in a manner of "spreading" — spreading out in the outside, until every detail and point of the "outside" is permeated by the wellsprings.
Since all matters begin with Torah, it is understood that the matter of "Your wellsprings shall spread outward" — the dissemination and revelation of the inner dimension of the Torah to Jews who are found in the "outside" — also begins with the wellsprings of the inner dimension of the Torah coming to revelation within the revealed part of Torah, until they become unified as truly one.
Before the Alter Rebbe, too, there were great Torah leaders who were great in both parts of the Torah, both in the revealed part of Torah and in the hidden part of Torah; and it is obvious that their study of the hidden part of Torah caused their study of the revealed part of Torah to be of a different nature. Nevertheless, for them it was in the manner of two separate parts, revealed and hidden.
In this consisted the achievement of the Alter Rebbe: he united both parts of the Torah as truly one.26
4. Since "ישראל מתקשראן באורייתא" ("Israel is bound to the Torah"),27 and more: "היא חיינו" ("it is our life"), and Israel and the Torah are entirely one — it is understood that just as there is the matter of "Your wellsprings shall spread outward" in Torah — the union of the hidden and revealed of the Torah — so too is it in (the souls of) Israel: through the revelation of the teachings of Chassidus, the matter of "Your wellsprings shall spread outward" was accomplished within the person himself28 — the union of the hidden and revealed of the soul:29
True, even before the revelation of the teachings of Chassidus, the light of faith (the hidden aspect of the soul), which transcends intellect, also affected the revealed powers — so that the powers of intellect and emotion as well would be of a different nature. Nevertheless, faith itself remained hidden and above intellect (the revealed);
The Alter Rebbe accomplished that faith and the acceptance of the yoke of Heaven, which transcend intellect, should permeate the person entirely, until they themselves come down and become united with the revealed aspect of the soul: within intellect itself, the matters that transcend intellect should be reflected and felt.
5. Just as it is with each individual — that Chassidus accomplished "Your wellsprings shall spread outward," the union of the "wellspring" of the soul with the "outside" of the soul — so too is it with the Jewish people as a whole, who all together form "קומה אחת שלימה" ("one complete stature"):30
The "ראשי אלפי ישראל" ("heads of the thousands of Israel"), who are "the aspect of head and brain"31 of the Jewish people, are in the category of a "wellspring." Formerly (before the revelation of Chassidus), the order was that the great Torah leaders were secluded within their own four cubits. True, they had an influence on the Jewish people as a whole
— whether through Torah that people would learn from them, or through learning good conduct from them, etc. —
yet they themselves were, in general, closed off from the "outside"; it was only that they had an effect on the Jewish people as a whole (and on individuals among them).
The mode of service of "Your wellsprings shall spread outward" accomplished that the great Torah leaders should not be closed off within their four cubits,32 but should themselves come into the "outside": and in the "outside" they should see the poor among their people — for "אין עני אלא בדעה" ("there is no poor person except one poor in knowledge")33 — and speak with the "poor person" in the language and with the letters that he understands.
Even more: since the "wellsprings" must reach every point and detail of the "outside," it is understood that this includes the great Torah leaders also occupying themselves with the material matters of the Jewish people.
6. Torah is the soul of the world, as our Sages34 say that the world was created "בשביל התורה שנקראת ראשית" ("for the sake of the Torah, which is called 'beginning'"). It is therefore understood that since Yud-Tes Kislev accomplished something new in Torah, there was consequently accomplished something analogous in the world as well.
The explanation: It is known that from the standpoint of (the concealment of) the world itself, one can reach only the G‑dly light that is enclothed in the world, the Name Elokim (numerically equivalent to "הטבע," "nature") — through contemplating the matters of the world etc., one can arrive at the knowledge and recognition that "there is a Master to this palace";35 but not the Name Havayah, which transcends the world.36
And although there is a revelation of the Name Havayah in the world, through the miracles that occur from time to time, nevertheless this is not connected with the world itself; on the contrary, it is a matter of overriding nature and the world.
Chassidus accomplished that within the world itself there should be the revelation of G‑dliness that transcends the world. That is why Chassidus explains — even through the explanation of human intellect, with analogies etc. drawn from worldly matters37 — how the world is united with the G‑dly light that transcends the world.
7. It can be said that this explains what the Alter Rebbe writes in his well-known letter,38 that the redemption of Yud-Tes Kislev was in the manner of "הפליא ה' והגדיל לעשות בארץ" ("G‑d has done wondrously and greatly in the land"):39
In the order by which the Almighty conducts the world, there are two modes: a) conduct according to nature, in which the G‑dly vitality is not openly seen; this conduct derives from the Name Elokim. b) Open Divine Providence, where within the conduct of nature the G‑dly light and vitality and the Divine Providence are discernible; this conduct derives from the Name Havayah.40
And within the conduct of the Name Havayah itself there are various modes:40 a) in a manner, so to speak, of "smallness" — the Divine Providence is felt within conduct by way of nature; b) in a manner of "greatness" ("has done greatly") — when it is felt and revealed in conduct that is above nature, similar to the saying of our Sages:41 "דבר גדול מעשה מרכבה" ("A great matter — the Account of the Chariot").
But even "has done greatly" indicates conduct that bears a relation and connection to the conduct of "smallness" — it is of the same type, only greater, at times much greater, but not incomparably beyond the conduct of nature. c) Conduct in the manner of "has done wondrously," which is entirely separate from the conduct of nature.42
8. These three modes of conduct of the Name Havayah are the three categories of miracles:43
a) Miracles that are enclothed in the ways of nature, to the point that it is not recognizable that it is a miracle (like the miracle of Purim); although this is conduct of the Name Havayah, since Divine Providence is seen in it, it is nevertheless in a manner, so to speak, of smallness, as mentioned above.
b) Open miracles, which nevertheless have a connection to and a foothold in nature. It can be said that the conquest of Yericho by Yehoshua was of this sort: after the miracle of the falling of the wall, a miracle that was not enclothed in the ways of nature, "ויעל העם גו' ויחרימו גו' לפי חרב" ("The people went up... and they destroyed... by the edge of the sword")44 — a foothold in nature. And more specifically — the war against Midian: "החלצו מאתכם אנשים לצבא גו' ויצבאו גו'" ("Arm men from among you for the army... and they waged war..."), and together with this, "ולא נפקד ממנו איש" ("and not one man of us is missing")45 — a war that is not a natural one.
[This is similar to the well-known story that once a sick person came to the Alter Rebbe, for whom all the doctors had found no cure. The Alter Rebbe said that he should eat half a shmurah matzah with water — and he became well.
At first glance this is self-contradictory: it is an action that affects the body of the sick person, in keeping with the laws of health; but on the other hand, in the ways of nature, shmurah matzah with water has no connection to a cure for a sick person (whom the doctors had given up on)?
Rather, as mentioned above: the cure was something above nature, but in a manner that had a foothold in nature.]
c) Miracles that do not even have a foothold in nature, such as the miraculous victory in the manner that Chizkiyahu said:46 "אני ישן על מטתי" ("I will sleep on my bed"), and [G‑d] will be victorious.47
9. This is also the precise meaning of the wording "G‑d has done wondrously and greatly in the land":
The revelation of the light of Chassidus on Yud-Tes Kislev accomplished not only the illumination of Havayah (plainly — in a manner, so to speak, of "smallness," in the ways of nature), and not only the matter of "has done greatly," which has a connection to nature, but the manner of "G‑d has done wondrously," which is entirely above nature.
On the other hand, the Alter Rebbe concludes "to do in the land" — because the intent and purpose of the teachings of Chassidus is to bring down the matter of "G‑d has done wondrously" — the G‑dly light that has no connection to nature — into the land itself.48
10. It is known49 that the power to join the hidden and the revealed of the Torah — even though Torah itself divides them into two separate parts, and the part of the inner dimension of the Torah is called "hidden" (meaning that according to Torah it is not revealed) — comes from the fact that the Alter Rebbe drew down "עצם פנימיות התורה" ("the essence of the inner dimension of the Torah"):50
The division between the hidden and revealed of Torah exists only from the standpoint of the "extension" of Torah, in which each matter is defined within its own form; but from the standpoint of the essence of Torah ("the essence of the inner dimension of the Torah"), there is no division or definition — the essence of Torah is the very essence of both the hidden and the revealed of Torah, and therefore, from its standpoint, the joining of hidden and revealed can take place.
Among the examples of this in halachah: in Torah, according to law, there is everything from the lightest of the light to the most stringent of the stringent, and together with this there is a clear ruling:50* "האומר שאין התורה מעם ה' אפילו פסוק אחד אפילו תיבה אחת אם אמר משה אמרו מפי עצמו הרי זה כופר בתורה. וכן הכופר בפירושה והוא תורה שבעל פה" ("One who says that the Torah is not from G‑d — even one verse, even one word — if he says that Moshe said it on his own, he is a denier of the Torah. And likewise one who denies its interpretation, which is the Oral Torah") — with no distinction as to which word or which interpretation.
11. So too is it with Jews51 (as mentioned above, sections 4–5, that Yud-Tes Kislev also accomplished the union of the hidden and revealed of the soul): through the revelation of the teachings of Chassidus — which accomplished the drawing down of "the essence of the inner dimension of the Torah" — there was drawn down the revelation of the essence of the soul,52 the level of Yechidah; and therefore it accomplished the joining of the hidden and revealed of the soul —
And in Divine service: faith and the acceptance of the yoke of Heaven should permeate the inner powers of the person — because the revelation of the essence of the soul is the revelation of the essence of all the powers of the person as well (and consequently it permeates all the powers of the person).53
[And so too regarding the Jewish people as a whole: the fact that Yud-Tes Kislev gave the power for the "heads of the thousands of Israel" to stand openly in closeness, and more — in union, with all Jews, is because then there was drawn down the revelation of the general Yechidah of the entire Jewish people, by virtue of which there is the bond and connection of the "one complete stature" of the Jewish people, to the point of being in the manner of a "יחיד" ("single one").54]55
And analogous to this, it is also so in the world56 (as mentioned above, section 6): from the standpoint of lights and revelations, the joining of the world with the G‑dly light that transcends the worlds cannot be openly manifest, for since this light is defined within the parameters of light and revelation, it cannot be revealed in the world ("olam," from the word "helem," concealment); only from the standpoint of His Essence, may He be blessed — Who is the true Existence and Who bears everything — can there be the existence of a "yesh" (a created entity), and yet the "yesh" itself be united with the Almighty in absolute unity.57
12. The achievement of "Your wellsprings shall spread outward" — that the essence (the "wellspring") should become united with the "outside" — is expressed specifically when the wellsprings arrive in such an "outside" that is (in the words of the Previous Rebbe58) "not in the suitable place":
The fact that the wellsprings can permeate even such an "outside," which of itself is not a vessel, and not even a "suitable place," for the wellsprings59 — this is only because of the revelation of the essence of the wellsprings,60 which, being the "essence" of G‑dliness and the true Existence, is the essence and true existence of all created beings; therefore it permeates even this "outside," which (of itself) is not a "suitable place."
And this is the connection between the two explanations for the revelation of the teachings of Chassidus in the latter generations [(a) because of the great darkness of these generations, (b) it is a "taste" of the revelations of the Time to Come]:
The revelation of "the essence of the inner dimension of the Torah" is expressed in its ability to illuminate even the darkness of the latter generations, to the point of transforming even this darkness into light;
And from this itself it is understood why the "taste" of the Torah of Moshiach (on "the Eve of Shabbos after midday") is connected specifically with the time when the darkness of exile grows greater, up to the doubled and redoubled darkness of the generation of the "heels of Moshiach" — because it is specifically in this61 that the essential power (by way of a taste) of the Torah of Moshiach ("the essence of the inner dimension of the Torah") is expressed, to illuminate the greatest darkness,62 until the darkness itself will shine, "ולילה כיום יאיר" ("and the night will shine like the day").
13. According to all the above, the connection between the two interpretations of "And Yaakov was left alone" [(a) "for his jug," (b) similar to "And G‑d alone shall be exalted"] is also understood:
Specifically in the refinement of the "small jugs" — the smallest and lowest refinements,63 the utmost darkness, concealment and hiddenness64 — the content and core point of "And G‑d alone shall be exalted" is discernible and felt: the true "אחדותו של הקב"ה .. שהוא לבדו הוא" ("oneness of the Holy One, blessed be He... that He alone is"), which stems from His Essence, may He be blessed65 — that the existence of the "yesh" is no contradiction to the oneness of the Holy One, blessed be He, for from the standpoint of His Essence, may He be blessed, He is the very essence of the existence of the "created yesh" — the "true Yesh."66
(From the sichos of Shabbos Parshas Vayishlach 5727, and Yud-Tes Kislev 5710, 5711 and 5725)
Notes
1) Our parshah, 32:25.
2) Chullin 91a, end.
3) And so too in Rabbeinu Bachya (in the name of "our Rabbis of blessed memory") and in Rabbeinu Ovadiah of Bartenura on the verse.
4) See also a further reason in the Baalei HaTosafos there: an expression of an olive press ("beis habad") etc. And in Hadar Zekeinim: "From the meaning of 'levado' I know..." etc.; see there. See also the commentators on Rashi here.
5) Bereishis Rabbah 77:1.
6) Yeshayahu 2:17.
7) See Likutei Sichos vol. 3, p. 782, and elsewhere.
8) And especially according to the interpretation of the Kli Yakar here. See also Or Torah of the Maggid (111a): "'Yaakov alone,' for he forgot small 'pachim'* etc.; without mochin [intellect] — small 'pachim' means small vessels, and they are the mochin etc."
*) So it appears in the printing before me; perhaps it should read "פכים" ("jugs").
9) Note also Toras Levi Yitzchak (p. 11), that "And Yaakov was left alone" is connected with "הן עם לבדד ישכון" ("Behold, it is a people that shall dwell alone").
10) Section on the Written Torah, beginning of Parshas Vayeshev.
11) This is the wording of the Alter Rebbe — Likkutei Dibburim vol. 1, 19b. And in the words of the Previous Rebbe (in the letter reprinted in the introduction to Hayom Yom, and in the introduction to the Yud-Tes Kislev booklet) — "the festival of festivals" (explained in Likutei Sichos vol. 5, p. 436 ff.).
12) And even when it falls in the week of Parshas Vayeshev — it "is blessed" from the preceding Shabbos, Shabbos Parshas Vayishlach.
13) See also Sefer HaSichos 5704, p. 50 (and see below, note 65); Likutei Sichos vol. 1, p. 70; and elsewhere.
14) Thus in Shabbos 112b; Yerushalmi Demai 1:3 ("קדמאי בני מלאכים"). In Shekalim, beginning of ch. 5, and in Bereishis Rabbah 60:8, the word "bnei" ("sons of") is absent ("קדמאין מלאכין," "the early ones were angels"), and so is the reading of Rabbeinu Nissim Gaon, Shabbos ibid.; Tosafos s.v. "R. N.," Shabbos 12b. The two readings are cited in Dikdukei Soferim, Shabbos 112b. And in Tosafos s.v. "Tzaddikim," Chullin 5b: "If the early ones were like angels etc." — and this wording is common in a number of sefarim.
15) Kuntres Etz HaChaim, ch. 3. A letter of the Rebbe Rashab (printed in the supplements to that Kuntres, p. 82 ff.). See also the parable of the Alter Rebbe (HaTamim vol. 2, p. 49 [72]) of a king's son who fell ill etc.: the Baal Shem Tov roused the Jewish people from their faint etc. (an old Chassidic manuscript, author unknown — printed in Sefer HaMaamarim 5663, p. 251. See also Likutei Sichos vol. 2, p. 516 ff.). And elsewhere.
16) Pri Etz Chaim, Gate of Shabbos, beginning of ch. 3; Shaar HaKavanos, on the immersion of Erev Shabbos.
17) Orach Chaim, sec. 250, end of subsec. 1.
17*) Ibid., par. 8.
18) Pri Etz Chaim, ibid.; Shaar HaKavanos, ibid.
19) See Ramban, Bereishis 2:3.
20) On all this, see Likutei Sichos vol. 1, p. 59, and elsewhere (see also Likutei Sichos vol. 2, p. 467 ff.). See also Zohar I, 117a (and there, 118a) — explained at length in the sicha of Acharon shel Pesach 5730 (printed in Likutei Sichos vol. 7, p. 206 ff.; in the supplements to Hemshech 5666): above, p. 42 ff. Note also Or HaTorah, Parshas Tzav, 6b: from the words of the Rambam in Iggeres Teiman — cited and explained in Likutei Sichos vol. 2, p. 588 ff. And elsewhere.
21) That is, not only are the teachings of Chassidus ("Your wellsprings shall spread outward") a preparation for "אתי מר" ("the Master [Moshiach] will come") (the well-known holy letter of the Baal Shem Tov, printed at the end of Ben Poras Yosef, and in many places), but already now there shines forth something of the revelation of the Time to Come.
22) Toras Shalom, p. 112, end, ff.
23) See Toras Shalom, ibid. (p. 113).
24) See Likutei Sichos vol. 10, p. 106, and elsewhere.
25) See Sefer HaSichos 5704, p. 106.
26) On all this, see Likutei Sichos (vol. 6, p. 37; vol. 16, p. 38, end, ff.; and elsewhere), and the sources cited there.
27) See Zohar III, 73a. See also Likkutei Torah, Nitzavim 46a. And in many places.
28) See similarly Likutei Sichos vol. 10, p. 102 ff.
29) See at length Likutei Sichos, ibid., in a more general way ("Your wellsprings" refers to the soul, and "outward" to the body).
30) Likkutei Torah, beginning of Parshas Nitzavim, and in many places.
31) Tanya, ch. 2.
32) See Sefer HaSichos 5700 (p. 111 ff.; reprinted in Hayom Yom, p. 56): "Once, the Rebbe — the head of the yeshivah and the gaon — was lonely, and the students were lonely. The path of Chassidus that the Rebbe [the Baal Shem Tov] founded... is that the Rebbe is not lonely and the Chassidim are not lonely."
33) Nedarim 41a.
34) Rashi, Bereishis 1:1. See also Bereishis Rabbah 1:4.
35) See Bereishis Rabbah, beginning of ch. 39 (Lech Lecha).
36) As is known regarding the faith of the nations of the world, that it is only on the level of "memaleh kol almin" ("that which fills all worlds") — see in detail Sefer HaErchim–Chabad (vol. 2), entry "Nations of the World," section 12, and the sources cited there.
37) See the maamar "Matzah Zu" 5706, ch. 2, and in many places. Note also Tanya, ch. 33: "as is also written elsewhere, a physical analogy for this etc."
38) Printed in Beis Rebbi vol. 1, ch. 8; his Iggros Kodesh, no. 38; Sefer HaToldos — the Alter Rebbe, p. 218 (in the 5747 edition — vol. 3, p. 720).
39) In Beis Rebbi, ibid., the reading is: "הפליא והגדיל ה' לעשות בארץ כי הגדיל והפליא ה' לעשות בארץ כי ה' הפליא והגדיל להעשות בארץ" ("G‑d has done wondrously and greatly in the land, for G‑d has done greatly and wondrously in the land, for G‑d has done wondrously and greatly in the land").
40) See the maamar "Tzohar Taaseh" 5673, and elsewhere.
41) Sukkah 28a. See also Rambam, Laws of the Foundations of the Torah, end of ch. 4: "'A small matter — the discussions of Abaye and Rava'... they are the good... for the settlement of this world etc." [OCR unclear: the quotation is garbled in the source].
42) See Shaar HaEmunah, ch. 16 (29b ff.).
43) See the maamar "V'Atah Im Na," Parshas Ki Sisa 5678, that even within miracles that are above nature there are levels.
44) Yehoshua 6:20–21.
45) Mattos 31:3–7; ibid. 49.
46) Eichah Rabbah 4:15.
47) See the maamar "Vatavo'ah Lifnei HaMelech" 5654: "I have seen in the name of one of the great ones: one who has a great trouble, Heaven forbid, must trust in G‑d; that is, he should not pray about it and should not do anything, such as going to the mikveh and the like, but only trust in G‑d, for [OCR unclear] silence, which is a great self-nullification" (a stronger "setting oneself aside").
48) This is what the Alter Rebbe continues there in his letter: "...was made great and sanctified publicly, and especially in the eyes of all the ministers and the nations... and they responded and said about this, 'This was from G‑d; it is wondrous in our eyes' etc." — that is, even the nations of the world recognized the matter of "G‑d has done wondrously etc." See also Likutei Sichos vol. 25, p. 186 ff. Note also what is known (regarding the redemption of Yud-Tes Kislev), that the Alter Rebbe did not want "to sweeten the judgments by passing the hand over the forehead and the face" (letter of the Alter Rebbe — reprinted in Beis Rebbi vol. 1, ch. 21; his Iggros Kodesh, no. 60; Sefer HaToldos — the Alter Rebbe, p. 257 (in the 5747 edition — vol. 4, p. 1021)), "but only through effort within nature specifically" — that is, the fact that even the nations of the world would recognize the matter of "has done wondrously etc." comes about (not through the nullification of their existence, but) through enclothement etc. See also Likutei Sichos, ibid., p. 198 ff.
*) See also the notes of the Previous Rebbe, reprinted in Sefer HaToldos, ibid., p. 210 (in the 5747 edition — vol. 4, p. 702), note 7.
49) The maamar "Padah BeShalom" 5685 (in the name of his father, the Rebbe Rashab — Yud-Tes Kislev [OCR unclear]). See also Likkutei Levi Yitzchak, Letters, p. 223; Kuntres Inyanah shel Toras HaChassidus, note 40; Likutei Sichos vol. 16, cited in note 26.
50) The wording of the maamar "Padah BeShalom," ibid. See at length Kuntres Inyanah shel Toras HaChassidus, that the essence of the teachings of Chassidus is the revelation of the level of Yechidah, which is the essence of the Torah; see there at length.
50*) Rambam, Laws of Teshuvah 3:8.
51) Note the letter of the Rebbe Rashab (printed in Kuntres U'Maayan, p. 17; Hayom Yom, p. 4; his Iggros Kodesh vol. 1, pp. 261–262): "To draw down the level of the depth and inwardness of G‑d's Torah and G‑d's mitzvos from the level of the inwardness and essence of the Infinite Light, blessed be He, that it should shine in the inwardness of our soul etc." See also below, note 56.
52) See Sefer HaSichos 5703 (p. 59, and the sources cited there), that "the Sefer HaTanya is the Written Torah of the teachings of Chabad Chassidus... the Tanya, which is 'Eisan' (strong), will arouse the 'Eisan' in the soul."
53) See Likutei Sichos vol. 8, p. 131 ff. (on the matter of "a statute from one side to the other"), and ibid., p. 5.
54) See the letter of the Previous Rebbe (his Iggros Kodesh vol. 4, p. 299) in the name of his father, the Rebbe Rashab, that the bond between Rebbe and Chassid transcends the six relationships — father and son, essence and extension, luminary and light, potential and revelation, cause and effect, nothing and something — and includes them. See also Likkutei Dibburim vol. 1, 3a; Sefer HaSichos 5700, p. 89.
55) And this is also the reason why one of the foundations of Chassidus [OCR unclear: the rest of this note is missing from the source].
56) According to what is explained in the text, it also becomes clearer why "Your wellsprings shall spread outward" is a preparation for "the Master will come" (cited above, note 21) — for with the coming of Moshiach the purpose of creation is fulfilled, that He, may He be blessed, should have a dwelling place in the lower realms; and a dwelling is for His Essence, may He be blessed (Hemshech 5666 at its beginning (p. 3, end), and in many places). And according to what is known, that the making of the dwelling is through the souls of Israel and through the Torah (end of the maamar "Yom Tov shel Rosh Hashanah" 5666 (p. 8), and in many places), what is explained in the text of the sicha becomes clearer: that the matter of "Your wellsprings shall spread outward" (drawing the essence into the "outside"), which was newly accomplished on Yud-Tes Kislev, applies both to the Torah and to the souls of Israel.
57) See Likutei Sichos vol. 4, p. 1335, and note 7 there. See also Or HaTorah, Acharei (vol. 2), pp. 564–565.
58) Sicha of Simchas Torah 5690 (Likkutei Dibburim vol. 2, 311b).
59) See the sicha of Simchas Torah, ibid. (328a ff.): "With those who... were... thrust into the 'outside'... it is not a question of Chassidus... it is a question of the power of family purity, putting on tefillin, keeping Shabbos, kosher food... and this is what Moshiach says, that in this 'outside' there are 'your wellsprings'... the great inheritance... the spark of this and of faith..."
60) See also Likutei Sichos vol. 15, p. 38, and the sources cited there.
61) See the letter of the Rebbe Rashab (cited above, note 15), that this is similar to the abundance of Torah added with the second Tablets, that "precisely because they descended in their level, they therefore required an abundance of Torah whose root is on a higher level." That is, the revelation of "an abundance of Torah" comes specifically in the state of "they descended in their level etc."
62) Note Pelach HaRimon on our parshah (94d): "The rising of the dawn, which is the future redemption, is likened to dawn, which is light breaking forth from the utmost darkness etc."
63) This is also what the Gemara continues (Chullin, ibid.): "(that he remained behind for small jugs) — from here [we learn] that to the righteous their money is dearer than their body" — that is, because in the money of Jews there are "holy sparks that belong to the root of his soul" (Keser Shem Tov, sec. 218; Or Torah of the Maggid 101d); therefore "their money is dearer to them than their body," because of the superiority of the lowest refinements — "their money" (their portion in the world), which is lower than "their body."
64) See Meorei Or, letter Pei, sec. [number missing in OCR] (cited in Or HaTorah on our parshah, 245a): "Small jugs — the sparks of the kings who died." See also the next note.
65) See Toras Chaim, end of our parshah (56d): "And this is 'And Yaakov was left alone' — as he is in his root in the Essence of the Infinite Light... therefore he has the ability to refine and to transform darkness into light etc." And according to what is explained there, that the "small jugs... are the vessels of Tohu that fell down etc.," and that the power to refine them comes from "And Yaakov was left alone," "from his root in the very Essence," the connection is also understood between what is explained in the text (that the revelation of Yud-Tes Kislev is similar to "And Yaakov was left alone") and what is explained in the sicha of Yud-Tes Kislev 5704 (cited above, note 13): in Parshas Vayishlach, it (Yud-Tes Kislev) has a connection to the verse "ואלה המלכים אשר מלכו וגו'" ("And these are the kings who reigned..."), because Yud-Tes Kislev is a rectification of the shattering of the vessels of Tohu.
66) Biurei HaZohar (of the Mitteler Rebbe) 43c; the maamar "U'Lekachtem Lachem" 5661; and elsewhere.
Key Lesson
Yud-Tes Kislev drew down the very essence of the inner dimension of the Torah, which is why it can reach the "outside" — even the lowest "small jugs" and the deepest darkness of the generation before Moshiach. The mission of "Your wellsprings shall spread outward" means going out to every Jew, wherever he is, and speaking in a language he understands, for it is precisely in the lowest place that the true oneness of G‑d, "And G‑d alone shall be exalted," is revealed.