Likkutei Sichos, Vol. XV, p. 281ff.
I. Several interpretations are offered for the verse:1 “And Yaakov
remained alone.” Among them:
a) The Talmud states2
(and this interpretation is quoted — with slightly
different wording — by Rashi in his
commentary to the Torah): “He remained because of
small utensils.” This is alluded to in [the
wording of the verse as well]. As the Baalei HaTosafos
state:3 “Do not read Levado, “alone,”
but rather Le'kado, “for
his jug.”4
b) The Midrash states:5 “Just as with regard to the
Holy One, blessed be He, it is said:6 “And He is exalted alone;”
so, too, with regard to Yaakov, “Yaakov remained
alone.”
As explained on several occasions,7 all of the interpretations of a
verse (— and certainly of a word —) share an intrinsic connection. When applying
this concept to the verse at hand, we must understand: What is the connection
between the two interpretations? On the contrary, they appear to have opposite
imports.
According to the interpretation offered by the Talmud, Yaakov’s
remaining alone is associated with “small [utensils],” objects that have little
importance.8
{And the word Le'kado is interpreted as meaning “for his jug.”}
In contrast, according to the Midrash, Yaakov’s
remaining alone reflects a peak of elevation, a state of
aloneness9
which is compared to that of God Himself, i.e., His singular oneness. [Moreover,
it indicates that such oneness] will be revealed [in a consummate manner] as
will take place in the Era of the Redemption, as reflected in the continuation
of the prooftext which speaks of “on that day.”
II. As is well known, the Shaloh writes10 that the weekly Torah readings contain allusions
to all the festivals that fall during the weeks they are read. From this we can
conclude that since in many years — as this year — the festival11 of
Yud-Tes Kislev falls in the week — or on the
Shabbos — in which Parshas Vayishlach12 is read, the
intent of Yud-Tes Kislev is alluded to in that Torah
reading.13
[The connection between the two] can be understood through the preface [of a
concept of greater scope].
There are two explanations given for the fact that Chassidus was
revealed in these later generations (as opposed to the previous generations,
[when our people were on a higher spiritual level, to borrow our Sages’
expression]:14
“If those of the early generation were angels, [then we can be considered
humans]”):
a) Because of the manifold spiritual darkness that has continued to swell in
the later generations (and in particular, in the era of Ikvesa de Meshicha, the time when Mashiach’s approaching
footsteps can be heard), it is necessary to tap a higher light which will
enable us to overcome that darkness.15
b) To borrow an explanation from the writings of the AriZal16 (which is quoted as halachah
by the Magen Avraham17 and
the Shulchan Aruch of the Alter Rebbe18 — for whom [Yud-Tes
Kislev] is a day of happiness and redemption): On Friday, one must taste the
foods that are prepared for Shabbos, (as alluded to in the phrase: “Those who taste of it merit life”).19 Similarly,
when seeing the entire span of the six millennia as six days,20 the
last generations before the coming of Mashiachcan be
understood as being Friday afternoon, [wee hours] before
“the day which is all Shabbos.” As
such, there is drawn down a reflection (at least, a foretaste) of the revelation
of P’nimiyus HaTorah which will be made
manifest (in a consummate manner) by Mashiach.21
These two explanations (like the two explanations of Yaakov’s
remaining alone) reflect two extremes: According to the first explanation,
Chassidus was revealed in the later generations because of their lower
level. Because of the great spiritual darkness prevalent in these generations,
it is necessary that there be a revelation of the higher light of P’nimiyus
HaTorah.
According to the second explanation, by contrast, the revelation of
Chassidus in these later generations is a reflection of the unique positive
nature of the present time; it is Friday afternoon, and one can already
appreciate a foreshadowing of the revelations of the era of
Mashiach!22
III. To explain the above: As is well known,23 Yud-Tes Kislev marks the beginning of the
fundamental efforts to “spread the wellsprings [of
Chassidus] outward,” the dissemination of
the teachings of Chassidus to all Jews, even those found in the outer
reaches.24
As explained on several occasions,25 the expression “when the wellsprings spread outward,”
implies that the wellsprings themselves will come into these peripheries. The
intent is not merely that the wellsprings [of Chassidus] will have an
effect on distant places (and yet, these wellsprings will remain in their
natural places), but that the wellsprings themselves will reach the
peripheries.26
Furthermore, the wellsprings will spread in the outer reaches, i.e.,
they will flourish and prosper, to the extent that every dimension of the outer
reaches will be permeated by the wellsprings of Chassidus.
Every matter has its source in the Torah. Thus the spreading of the
wellsprings of Chassidus outward, the revelation and dissemination of
P’nimiyus HaTorah to Jews who are found in the
outer peripheries begins from [a parallel initiative within the realm of Torah
study]: that P’nimiyus HaTorah will be
revealed within the teachings of Nigleh, the revealed dimension of Torah
law, to the extent that they are joined in absolute unity.
Before the Alter Rebbe, there were also Torah giants who achieved prominence
in both Nigleh and Nistar, the Torah’s
mystic secrets. Obviously, their involvement in the Torah’s
mystic secrets transformed their approach to Nigleh. Nevertheless, they
would regard [these disciplines] as two different realms: the revealed and the
hidden.
[Against this background,] the Alter Rebbe brought about a new development,
joining together both aspects of the Torah in complete unity.27
IV. “Israel attaches itself to the Torah”;28 moreover, the Torah is “our life,”29 and Israel and the Torah are one. It
is thus evident that just as the spreading of the wellsprings outward brought
about a new development in the Torah — the
unification of the hidden and revealed aspects of the Torah; so, too, [it
brought about a new development] within (the spiritual makeup of) the Jewish
people. Through the revelation of the teachings of Chassidus, [the
possibility was generated for] the wellsprings to spread outward within [the
individual world of every] person,30 i.e., the
hidden dimensions of the soul could be united with the revealed and conscious
ones.31
[Within each one of us, there exist dimensions of the soul which are hidden,
i.e., transcendent spiritual potentials that are too elevated to be controlled
by our conscious minds; for example, the power of emunah, faith.] It is
true that before the revelation of the teachings of Chassidus, the light
of faith, (the hidden dimension of the soul) that transcends intellect, also
had an effect on the revealed powers of the soul, causing the powers of
intellect and emotion to function in a different [and more elevated] fashion.
Nevertheless, the power of faith itself remained higher than intellect; ([it
was not] revealed [within or able to be controlled by a person’s
conscious self]).
The Alter Rebbe made it possible for faith and kabbalas ol (the
acceptance of G-d’s yoke) which transcend
intellect to permeate an individual’s personality
entirely to the extent that they themselves enter [that limited] realm and
become one with the person’s power of conscious
thought. Concepts that are beyond the scope of intellect become real and
manifest within his mind.32
V. Just as on the individual level, Chassidus grants the potential
for “spreading the wellsprings outward,”
that the wellsprings of the soul, [the powers of faith and kabbalas ol,]
will be united with the outer reaches, [i.e., our conscious powers of intellect
and emotion]; so, too, it grants the potential for true unity among the Jewish
people, that they join as “one complete organism.”33
The “leaders of the thousands among Israel”
are the “heads and the minds”
of the Jewish people;34 they
are the “wellsprings.”
In previous generations (before the revelation of Chassidus), the
spiritual leaders of the Jewish people remained secluded from the people at
large. Certainly, they exercised influence over the people — through the Torah that they taught them, or
through the personal example of refined conduct which they demonstrated.
Nevertheless, although they were able to affect the Jewish people as a whole
(and many individuals on a personal level), they themselves remained separate
from the “outer reaches.”
The new [inspiration] of “spreading the
wellsprings outward” [altered the nature of this
interaction], bringing the leaders of the Jewish people out from their own
secluded spheres35
and into [contact with the people at large, including those on] the peripheries.
[The leaders] interacted with “the poor of their
people” — with
poverty understood in terms of our Sages’
statement:36 “No one is poor except in knowledge” — and spoke to them in terms that they could
understand.
Moreover, since the “spreading of the
wellsprings outward” must encompass every aspect
and particular of these peripheries, [the involvement of] the spiritual leaders
of the Jewish people [with the people at large] also included immersing
themselves in the material concerns of the Jewish people.
VI. The Torah is the soul of the world, as evident from our Sages’
statement37 that the world was created “for the sake of the Torah which is called ‘first.’” It can
thus be concluded that since Yud-Tes Kislev brought about a new
development in the Torah, it also brought about a similar new development in
the world at large.
To explain: As is well known, because of [the concealment that
characterizes] our world, we can appreciate only the Divine light that enclothes
itself in the world, [the light originating in] the name
Elokim38 (which is numerically
equivalent to hateva, nature39). Through
meditating on worldly matters, we can come to the knowledge and recognition
that “there is a Master to this structure.”40 We cannot, however, appreciate the name
Havayah41 which transcends the
nature of our world.42
The occurrence of miracles from time to time does reveal the name Havayah
within our world. Nevertheless, this is not relevant to the world as it
exists within its own perspective. On the contrary, this represents an upset of
the natural order of the world.
Chassidus, however, made possible that G-dliness which is above the
nature of the world would be revealed within the world itself. Accordingly,
Chassidus provides explanations dependent on mortal wisdom — using examples and analogies from material
entities43 — to demonstrate that the world is at one with the
G-dly light that transcends the world.
VII. It is possible to explain that this concept is explained [by allusion]
in the Alter Rebbe’s wording in his renowned
letter44 in which he states that the redemption of Yud-Tes
Kislev occurred in a manner in which “G-d
performed wonders and manifested [His] greatness within the earth.”45
There are two general approaches within the order with which G-d controls the
world:
a) the natural order, in which G-d’s
life-energy is not overtly obvious; this manner of expression stems from the
name Elokim;
b) Divine Providence which is overtly revealed; within the natural order, it
becomes obvious that the Divine light and life-energy is directed through His
providence; this manner of expression stems from the name
Havayah.46
Within the manner of expression that stems from the name Havayah
itself, there are several different modes:46
a) a diminutive expression (katnus): within the natural order,
G-d’s providence can be appreciated;
b) a prominent expression (gadlus): G-d’s
providence which transcends the natural order is expressed in a manner in which
its greatness is realized and appreciated, reflecting our Sages’
statement:47 “A great matter — “[the mystic
secrets of] the Divine chariot.”
Even when [G-d’s providence] is expressed in a
manner of gadlus, it is, however, relative to the expression of
katnus, i.e., in both instances we are speaking of the manifestation of
G-dliness within the context of the natural order. [In some instances, the
providence is not noteworthy.] On other occasions, it will be prominent, and at
times, its prominence will be staggering. [There will, however, always be a
common denominator]; it is not beyond the natural order entirely.
There is, however, another mode of expression, “G-d
performed wonders,” which is entirely beyond
the natural order.48
VIII. These three forms of expression of [the influence from] the name
Havayah are reflected in three types of miracles:49
a) Miracles which are enclothed within the natural order to the extent that
the miraculous nature of the event is not obvious (like the Purim miracle).
Although this is an expression of [influence from] the name Havayah,
since the Divine Providence is not openly apparent, this can be considered as
katnus, diminutive, as explained above.
b) Miracles which are overtly revealed, but which have an attachment to
nature, for example, the conquest of Jericho by Joshua. After the miracle of the
wall falling — a miracle which was not enclothed
in the natural order, “the people arose... and
destroyed everything that was in the city... by the edge of the sword.”50 [The fact that an actual battle was
necessary indicates] an attachment to the natural order.
Or to cite another example: the war against Midian. Although the Jews had to “Select men from yourselves for the army,”51 and “they
marched against Midian,”52
[fighting an actual war,] “not one man was
missing.”53 This is obviously beyond the ordinary pattern of war.
{Or to refer to a well-known story: Once a sick person came to the Alter
Rebbe. Although all of the doctors had already despaired of healing him, the
Alter Rebbe told him to eat half of a shemurah matzah with water. [He
followed this directive] and regained his health.
On the surface, the story is a contradiction in terms: [The Alter Rebbe did
not merely pray for the man; he gave a directive] to perform an act which
affected the body of the sick person and strengthened his health. On the other
hand, according to the natural order, shemurah matzah and water cannot
provide a remedy for a sick person ([particularly, one whom] all the doctors
despaired [of healing]).
[The resolution is indicated above:] The healing [came from a source] above
the natural order. It had, however, an attachment to the natural order [and
therefore, the matzah and the water were necessary].}
c) Miracles which do not have any attachment to the natural order, for
example, the miraculous manner in which the armies of Sannecherib were
devastated. At that time, King Chizkiyahu said:54 “I will sleep in
bed,”55 and yet be
victorious.
IX. On this basis, we can appreciate the wording used by the Alter Rebbe
cited above: “G-d performed wonders and
manifested [His] greatness within the earth.” The
revelation of the light of Chassidus on Yud-Tes Kislev originated
not only in a ray from the name Havayah (which would be manifest in a
diminutive manner within nature), nor even in a prominent manner (reflecting
gadlus, “greatness”),
but which nevertheless shares a connection to the natural order. Instead, its
source is “wonders”
which G-d performed and which transcend entirely the natural order.
And yet, as the Alter Rebbe concludes, [these wonders were manifest] “within the earth.”
For the intent and purpose of the teachings of Chassidus is to bring “G-d’s wonders” — the Divine light which transcends nature — into the context of the world
itself.56
X. The Torah itself recognizes the division into [Nigleh] and P’nimiyus
HaTorah, which it calls “hidden,”
(i.e., according to the Torah itself, [these teachings] are not to be revealed).
As is well known,57 the potential to join these two dimensions together
stems from the fact that the Alter Rebbe drew down “the
essence of the Torah’s inner dimensions.”58
The distinction between the hidden and the revealed dimensions of the Torah
exists only with regard to the way the Torah has been extended [for the sake of
revelation within this world]. [For in this framework,] every entity is
structured in a particular fashion. [And to relate to this framework, the Torah
also takes on several structures, each one defined by its own rules.] The
essence of the Torah (“the essence of the Torah’s
inner dimensions”) knows no division or
definition. The essence of the Torah is the essence of both the hidden and the
revealed dimensions of the Torah, and therefore it can fuse the hidden and the
revealed.59
To cite a parallel to this concept in the realm of Halachah: The Torah
recognizes the distinction between mitzvos which are minor and those
which are more severe. Nevertheless, there is a clear statement of Halachah
which says:60
A person who states that the Torah does not originate from G-d — even if he says that Moshe said one verse or one
word on his own initiative — is considered as one
who denies the Torah. The same applies to one who denies [the Torah’s]
interpretation, the Oral Law.
[For every aspect of the Torah —] it makes no
difference which word or which interpretation —
[is an expression of the Torah’s fundamental G-dly
core].
XI. Similar concepts apply with regard to the Jewish people.61 (For
as explained in sections IV-V, Yud-Tes Kislev brought about unity between
the hidden and revealed dimensions of the soul.) The revelation of the teachings
of Chassidus — which drew down the essence
of the inner dimensions of the Torah — inspired
the revelation of the essence of the soul,62 the level of yechidah.
This is why it was able to unite the hidden and revealed dimensions of the soul.
To apply this concept within the realm of our Divine service: Faith and
kabbalas ol have the potential to permeate a person’s
conscious powers, because the revelation of the essence of the soul also
involves the revelation of all of a person’s
potentials (and thus permeates them all).63
{Similarly, with regard to the Jewish people as a whole, Yud-Tes
Kislev was able to generate the power which brought the “heads
of the thousands of Israel” close — [not only from the perspective of their inner
feelings, but] also on a revealed level — and
indeed, in unity with the Jewish people as a whole. This came as a result of the
revelation of the general yechidah for the Jewish people as a whole. At
this level, [the Jewish people,] who are described with the analogy of a human
body, are united on the level of yachid,64
“singular oneness.”65}
A parallel to this concept exists in the world at large66 (as explained in section VI). From the perspective of
revealed Divine light, it is impossible for the world to be unified in an overt
manner with the Divine light which transcends the world. Since this
[transcendent] light is defined as light and revelation, it cannot be revealed
within the context of this world [which is characterized by concealment].
([Indeed, the very word for] world, Olam, shares
the same root letters as the word helem, meaning “concealment.”67)
It is only through G-d’s essence — for He is the Ultimate of Being and contains
the potential for everything — that there exists
the possibility for the existence of a yesh,68 an entity which feels itself, and for
that yesh to be at one with G-d in the ultimate sense of
unity.69
XII. The new development associated with “spreading
the wellsprings outward” —
that the essence (“the wellsprings”)
will be united with the outer reaches — is
expressed when the wellsprings enter [— and
permeate —] peripheries which can be described
(using terminology borrowed from my revered father-in-law, the
Rebbe,70) as “an
unfitting place.”
For it is only because there is an essential revelation of the
wellsprings71 that it is possible for
them to permeate a periphery that is not a medium for their expression, and
indeed, is even unfitting and unsuitable for them.72
For since [these wellsprings] are the essence of G‑d, the Ultimate of Being,
they are the essence and the ultimate of existence for all creations. And
therefore they can permeate even the existence of peripheries which (within the
context of their own framework) are an unfitting place [for the revelation of
G-dliness].73
This is the connection between the two explanations of why the teachings of
Chassidus were revealed in these later generations: a) because of the
great [spiritual] darkness [which characterizes] these generations, and b) as a
foretaste of the revelations of the Era of the Redemption.
The revelation of “the essence of the inner
dimensions of the Torah” is expressed in the fact
that it has the potential to illuminate the darkness of these later
generations, and indeed, transform this darkness into light.
From the above, it is also evident why the foretaste of the teachings of
Mashiach ([revealed] on “Friday afternoon
after midday”) are associated with a time in which
the darkness of the exile has increased, the redoubled darkness of the era of Ikvesa
de Meshicha. For it is through the illumination of the
greatest74 darkness75 — and the transformation of that darkness to
light, “and night will shine as day”76 — that
the essential power of the teachings of Mashiach,
“the essence of the inner dimensions of the Torah,”
is revealed (albeit as a foretaste).
XIII. According to the above, we can appreciate the connection between the
two interpretations of the verse: “And Jacob
remained alone”: that he remained for his jug; and
that his remaining alone parallels G-d’s being “exalted alone.”
It is through the refinement of small utensils77 — i.e., the refinement of lowly and insignificant
objects, the ultimate of the darkness, concealment, and
hiddenness78 — that it is
possible to recognize and feel the inner core of how G‑d is “exalted alone.” The
true oneness of the Holy One, blessed be He — that
He is singularly unique — stems from His
essence.79 [From the perspective of His essence], the existence
of entities who feel themselves as yesh is no contradiction to the
oneness of the Holy One, blessed be He. For from the perspective of His essence,
the essence of the existence of a creation [in this world] who feels himself as
a yesh is the true Yesh, [the One Who Truly Is, G-d
Himself].80
(Adapted from Sichos Shabbos Parshas Vayishlach, 5727,
Yud-Tes Kislev 5711, 5725)
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