Ultimate Purpose Of Creation
Erev Yud-Tes Kislev, 5750
Yud-Tes Kislev is referred to as "the Rosh HaShana of Chassidus." It
was given this name because the redemption of the Alter Rebbe on Yud-Tes Kislev
represented a victory for the teachings of Chassidus. In other words, just as
the head includes the life energy for all the limbs of the body, and just as
Rosh HaShana includes all the days of the year, on Yud-Tes Kislev, there is
drawn down "a revelation of the light of the inner aspects of our holy
Torah...throughout the entire year."
connection between Rosh HaShana and Yud-Tes Kislev is further emphasized this
year when it is celebrated on the same day as Rosh HaShana. Also, on Yud-Tes
Kislev, it is customary to wish a colleague, "May you be written down and
sealed for a good year in the study and practice of Chassidus," a greeting
that reflects the intrinsic connection the two holidays share. For just as Rosh
HaShana is celebrated on the sixth day of creation because the purpose for the
creation of the world is associated with the creation of man, which took place
on the sixth day, Yud-Tes Kislev likewise represents "the ultimate purpose
of the creation of man upon the earth."
above concepts can be explained through a discussion of the relationship between
Yud-Tes Kislev and Parshas VaYishlach.
latter relationship, however, itself requires explanation, for the two concepts
appear to be worlds apart. Parshas VaYishlach is related to Yaakov’s refining
of Eisav. In sending angels to Eisav, for example, Yaakov’s intent was to
elevate him to his source in holiness, the transcendent revelation of the world
of Tohu. Similarly, the delineation of all the descendents of Eisav at the
conclusion of the parasha is intended to describe them as they exist in
the Torah, which reflects their ultimate state, after they have been elevated.
What relationship do these efforts in refining the world have with the
revelation of Yud-Tes Kislev, which drew down the inner dimension of the Torah
to the Jewish people?
question can be resolved through an analysis of the location of Parshas
VaYishlach within the context of the Book of Bereishis as a whole. The Book of
Bereishis is referred to as the "Book of the Just," "the book of
Avrohom, Yitzchok, and Yaakov, who are called ‘the just.’" Since
"the deeds of the patriarchs are a sign for their descendants," it
follows that the Book of Bereishis serves as a guideline for the service of the
Jewish people in all the coming generations.
this context, we can understand the order of the parshiyos in the Book of
Bereishis. The foundation for our service is stated in Parshas Bereishis:
"In the beginning, G-d created the heavens and the earth." Our Sages
explain that this verse also implies that the heavens and the earth and all the
creations they contain were brought into being for the sake of "beis
reishis," two entities which are called "reishis"
(firsts), the Torah and the Jewish people.
purpose of the creation can be derived from the name of the following parasha,
Noach. Noach is related to the concept of satisfaction (nachas ruach),
the satisfaction G-d feels from the fulfillment of His desire for a
"dwelling in the lower worlds."
Lech Lecha describes Avrohom’s journey from his "land, native country,
and father’s house," a journey which reflects the descent of the soul
from the spiritual realms to our material world. It is through this descent that
the soul is able to attain a higher level than it had attained before its
order for the soul to be able to descend and fulfill the intent for the
creation, it is necessary for it be granted an extra measure of Divine
revelation, as implied by the opening verse of Parshas VaYeira, "And G-d
revealed Himself to him."
revelation must permeate through the totality of an individual’s personality,
a lesson alluded to in Parshas Chayei Sara, which describes Sara’s lifespan as
being "one hundred years, twenty years, and seven years," three
divisions which represent the categories of will and pleasure, intellect, and
emotions as they are forged into a single existence.
of the above grant the potential for Toldos, "offspring," "the
essential offspring of the righteous are good deeds." In particular, in
this context, Toldos, Yitzchok’s offspring, refers to Yaakov ("doing
good," service within the realm of holiness,) and Eisav ("turning away
from evil" and on a higher level, transforming it into good).
this, it is possible to begin the service of G-d as alluded to by Yaakov’s
journey mentioned in Parshas VaYeitzei. The journey from Be’er Sheva
(representative of the soul’s place in the spiritual realms, the seven sublime
attributes) and the descent to Charan ("the place within the world which
aroused G-d’s anger") is intended to elevate and refine the world. This
week’s portion, Parshas VaYishlach, represents a continuation of that
activity, describing how Yaakov sent messengers to Eisav with the intent of
elevating him. Thus, it reflects the elevation of the lowest possible levels.
service leads to Parshas VaYeishev: "And Yaakov dwelled...,"
interpreted by our Sages to refer to dwelling in peace and prosperity. It brings
us to Mikeitz, "the end," referring to "the end of days,"
VaYigash, "And he approached," alluding to the establishment of unity
between a Jew and G-d, and VaYechi, "And he lived," which reflects
eternal life, the era of the resurrection.
a more general level, the structure of the service of the Jewish people as
outlined in the Book of Bereishis is divided into three general categories: a)
The first portion from Bereishis until Toldos describes the preparation
necessary for the service of G-d, defining the goals for our service (Bereishis
and Noach) and describing the commandment to carry out this service (Lech
Lecha), the powers we are given (VaYeira and Chayei Sara), and the manner in
which the service is to be carried out (Toldos). b) The second portion
(VaYeitzei and VaYishlach) describes how this service is actually carried out.
VaYeitzei describes the refinement of the lower aspects of the world and
VaYishlach, the refinement of the very lowest dimensions of existence. c) The
third portion (from VaYeishev to VaYechi) describes the results of the service,
including the ultimate reward, the era of the resurrection of the dead.
this context, Parshas VaYishlach, which describes the refinement of Eisav,
represents the refinement of the lowest aspects of existence, and thus, the
fulfillment of the intent of creation, the establishment of a dwelling for G-d
within this world.
this basis, we can understand the connection between Yud-Tes Kislev and Parshas
VaYishlach. Yud-Tes Kislev represents the beginning of the "spreading of
the wellsprings of Chassidus outward." Even though Pnimiyus HaTorah was
studied in the previous generations — the Arizal had proclaimed "It is
permitted and a mitzva to reveal this wisdom," and the Baal Shem Tov
and the Maggid had already revealed Chassidic teachings — the revelation of
the teachings of Chabad by the Alter Rebbe represented a major breakthrough.
From Yud-Tes Kislev onward, the teachings of Chassidus were spread, reaching the
"outer reaches," the lowest aspects of the world. For a dwelling for
G-d to be established in the lower worlds, it is necessary that the
"wellsprings," the essence of Pnimiyus HaTorah, which is drawn down
from the essence of G-d, to permeate every aspect of existence until even the
lowest elements of existence are transformed into a dwelling for G-d.
the elevation of the lowest aspects of existence, which is accomplished through
the spreading of Chassidus, which began on Yud-Tes Kislev and continued by all
the Rebbeim in the subsequent generations, represents the completion of Yaakov’s
service of "sending messengers to Eisav." The shluchim who have
been sent to every corner of the world — even the furthest removed islands —
and have spread the wellsprings of Chassidus there have accomplished the
refinement of Eisav, i.e., the elevation of the furthest removed portions of
this world. Since Parshas VaYishlach represents the completion of the service of
the refinement of the world, it is appropriate that the redemption of Yud-Tes
Kislev be associated with it.
This explanation also serves as the basis with which we can understand the
connection between Yud-Tes Kislev and Rosh HaShana: The service of Rosh HaShana
centers on the coronation of G-d as "King of Yisroel" and "King
of the entire earth." Yud-Tes Kislev, the Rosh HaShana of Chassidus,
reveals that kingship through the world at large. By spreading the wellsprings
of Chassidus outward to the furthest removed corners of existence, we reveal how
G-d is king over the entire earth. Since Yud-Tes Kislev expresses the deepest
aspects of G-d’s essence and spreads the revelation of this dimension outward
until G-d’s kingship is evident throughout the totality of existence, it
therefore reflects the inner depth of Rosh HaShana.
year, the connection of Yud-Tes Kislev to the revelation of G-d’s sovereignty
is given greater emphasis since Yud-Tes Kislev falls on Sunday. The Torah
describes Sunday as "one day," the day when G-d was at one with all
existence. Our Sages explain that the Shma which describes how G-d is one
in the seven heavens and all four directions of this world expresses His
Kingship over the totality of existence. Similarly, the appreciation of G-d’s
oneness granted by Yud-Tes Kislev expresses His sovereignty over our existence.
is most essential." It is proper to arrange farbrengens everywhere
in connection with Yud-Tes Kislev for men, women, and children so that they will
accept good resolutions together with others in regard to all aspects of Torah
and Mitzvos as they are illuminated with the light of the Torah, the teachings
of Chassidus. These farbrengens should be held on Motzaei Shabbos, on the
night between Yud-Tes Kislev and the 20th of Kislev (the night when Chassidim
would customarily hold the farbrengens associated with Yud-Tes Kislev),
and these farbrengens should continue until Chanuka.
resolutions accepted in these farbrengens should center on the three
pillars of service, Torah, prayer, and deeds of kindness as associated by our
Sages with the verse, "He redeemed my soul in peace." This refers to
"those who are involved with Torah, deeds of kindness, and those who pray
together with the community." In particular, they should involve the
construction or the enhancement of buildings connected with these activities.
(In this context, it is worthy to mention the construction of a building for the
library of Agudas Chassidei Chabad.)
these activities lead to an added commitment to the study of Chassidus and the
spreading of the wellsprings of Chassidus outward, both in regard to one’s
self — having Chassidus permeate every aspect of one’s being — and
similarly, spreading Chassidus to others.
this, in turn, lead to the coming of Moshiach when we will kindle the menora
in the Beis HaMikdash. From there, "light will go out to the entire
world," revealing G-d’s oneness throughout creation.