Rebbe's Sichos

Likutei Sichos Volume 25 p.186-192

Yud Tes Kislev[1] always falls out in the week following Parshas Vayishlach[2] (either the week days which are blessed by Shabbos Parshas VaYishlach[3] or on Shabbos Parshas VaYishlach itself).  It is therefore understood that in Shabbos Parshas VaYishlach one may find hints, and furthermore even a clear connection, to the Festival of the Redemption of Yud Tes Kislev.


In a letter to R’ Levi Itzchak of Berditchev that the Alter Rebbe had written upon his release from imprisonment; in which he informed of his release – the Alter Rebbe wrote the following: “…for Hashem[4] has acted wondrously and has performed a wondrous feat on Earth and has thus brought wonder and grandeur to His great and holy Name which has been aggrandized and sanctified in public and specifically ‘in the eyes of all the officials and the nations throughout the provinces of the King’[5] so that also in their eyes this matter should be wondrous and spectacular. Together they have declared that this is surely from Hashem Himself and is truly a wonder in our eyes.”

Similar words were used in his letter to R’ Baruch of Mezebush:

We may infer from this that indeed the Alter Rebbe relates the very theme of his redemption with the impact, which it had affected upon “the Officials and the Nations”.  As is understood, that when non-Jews witnesses a wonder of G-d in association with a Jew; while recognizing that indeed “this has transpired from Havayah[6]”, this then causes an arousal in their service of G-d - resulting with appropriate conduct - in accordance with the commandments of G-d; i.e. the fulfillment of their Seven Commandments.

This matter – i.e. the influence of Jews upon the Bnai Noah in connection with the fulfillment of their Mitzvahs – is the theme and point of the event involving Shechem in our Parsha[7]: {In addition to the more general association of Yud Tes Kislev to our Parsha which deals with the saving and redemption of Yaacov from Esau, and furthermore “that you have strived with angels and with men and have prevailed” [8] this being a reference to Esau’s angel; for he too acknowledged him concerning the blessings (of their father Isaac)} [9] [10]

The slaying of the people of Shechem by Shimon and Levi was a punishment for the fact that they were not fulfilling the Seven Noahide Laws.  {Whether they were culpable due to their not having judged Shechem for his sin, since one of the Seven Noahide Laws is to establish courts – and for this reason all the people of Shechem were culpable of death – for Shechem had stolen and they had witnessed and been aware but had not judged him accordingly (as in accordance with the interpretation of the Rambam Laws of Kings 9}; {or as in accordance with the Ramban in his commentary to the Torah[11] for their own sin, which they had committed before the event with Dina.}

We need however to understand:  everything that happens in the world is guided by the Divine Providence of G-d. How much the more so is this so pertaining to a matter associated with a Jew, the Torah and its Mitzvahs. How much even the more so when speaking about a Nasi[12] in Israel and having to do with the general revelation of the Torah of Chassidus.  It should therefore be understood [13] that it is not appropriate to say that the arrest and redemption had occurred as a result of the government below’s opinion and domination  (even when this had been caused by slander [14] by Jews who are Baalei-bechira/Masters of free will[15])

As is known from our chassidic tradition, the arrest was in fact connected with the heavenly accusation against the revelations of the secrets of the Torah - through the Alter Rebbe.  {While the Alter Rebbe was in prison his mentor and mentor’s mentor- the holy Baal Shem Tov and the Rav the Maggid - visited him.  They told him that - ‘the Heavenly Accuser has become fortified against you since you are saying an abundance of Chassidus and in a revealed fashion}.  ‘Since the Torah itself terms it (Chassidus) the hidden part of the Torah, consequently it needs to remain hidden, and not to become revealed like the revealed part of the Torah’.  The redemption finally came about as a result of the nullification of the kitrug[16], which led to the freeing of the Alter Rebbe here below.  He was then enabled to reveal the Pnimius haTorah – the Torah of Chassidus to and even larger degree and with increasing success.

The redemption of Yud Tes Kislev was therefore a spiritual redemption for the general revelation of the Torah of Chassidus - the Torah of the Baal Shem Tov[17].   It is now well known (amongst Chassidim) that the matter of ‘spreading the wellsprings outwards[18]’ the spreading of the wellsprings of the Baal Shem Tov, had essentially begun after the redemption of Yud Tes Kislev.[19] [20]

In light of the above one might wonder:  why would it be that in his letter concerning the announcement of his redemption the Alter Rebbe stresses how his release had brought about the result ‘that it was wonderous etc. in the eyes of all the officials and the nations throughout the provinces of the kingdom – so that even in their eyes this thing is spectacular and incredible.  And thus they have said that this thing is from Havayah and it is truly wonderous in our eyes.’?

Of what significance should this matter be (as great as it may be) in comparison with the essential redemption itself; (i.e. the revelation) of the general pnimius[21] haTorah, and consequently of the pnimius of the Neshamos of Israel (since the revelation of the hidden aspect of the Torah affects also the revelation of the hidden element of the Neshama, so that the study of the Torah and the fulfillment of the Mitzvahs of a Jew should be permeated with Emunahs HaShem and love and awe of HaShem)![22]

The Alter Rebbe continues in the letter ‘and it was truly a wonder for HaShem is with us; there is no other’.  According to this it would seem that the acknoledgment of the officials and the nations, who had seen the wonder ‘and they proclaimed and said… that from HaShem was this thing etc.’ – that this had essentially ratified the justification of the Alter Rebbe (and of the Torah of Chassidus) before its opponents etc.

We may not however conclude that this is the entire reason why the Alter Rebbe had written about the wonder of the matter in the eyes of all the officials etc.  since:
(a)    for that it would not have been necessary to explain at such length about the wonder in the redemption – ‘that even in the eyes of the officials etc. and all the nations… this is wonderous’ but rather it would have sufficed to simply mention this had been acknowledged by the officials (without so much emphasis on the wonder element) etc. who had recognized the correctness of the Alter Rebbe, who had subsequently been released to freedom.
(b)   The Alter Rebbe had written the letter (as was stated), to R’ Levi Itzchak Berdichiver (and R’Baruch Mezibusher) who both certainly had an appreciation for the great and wonderous matter of the redemption - as a redemption of the Torah of Chassidus.  Consequently, of what great significance should it have been, in the eyes of these Gedolei Israel[23],  the influence the redemption had merely effected upon the officials (as that which had revealed to the eyes of the opponents ‘that HaShem is with us’) in comparison with the essential redemption itself – the revelation of the Torah of Chassidus?!  [24]

We should also consider the great precision of ‘the golden language’[25] of the Alter Rebbe in general, and specifically in this situation, which had immediately followed the redemption; and in a letter which he had written to Gedolei Israel, gedolim also in pnimius haTorah.

It is therefore understood that in understanding the explanation of this matter; we will also gain a keener insight into the essential theme and concept - pertaining to the redemption of Yud Tes Kislev.

We may say that the explanation is as follows: 
It is known that which the Baal Shem Tov writes in a letter that he (being in the chamber of the Messiah) had asked by the King Messiah ‘when will the master come?’ and Moshiach[26] had answered him -  ‘when your wellsprings will be spread outwards’.  We may therefore presume that since the main matter of the spreading of the wellsprings of the Baal Shem Tov outwards, had begun from the time of the redemption of Yud Tes Kislev, as above, that the redemption of the Alter Rebbe on Yud Tes Kislev is therefore a preparation and preface for the both general and complete redemption - with the coming of our Righteous Messiah.

The truth is that every redemption of a Jew - even of a simple person, who is not on any spectacular level - has a direct relation/association with the general redemption of the Klal Israel[27] ‘since the name of redemption is called upon it.’

The reason for this may also be understood simply:  The advemt of the final redemption (with the coming of the Moshiach) will effect all three – Israel the Torah and the Holy One Blessed be He (which are all infact one in their essence) as it is known that the Shechina[28] is also in galus[29].  This (redemption of the Shechina) is also accomplished in part by virtue of the personal redemption of an individual.  In addition to this being a redemption for the individual Jew;  this is also a personal redemption concerning the Torah and the Mitzvahs that are incumbent upon him to fulfill; and subsequently to the aspect of the Shechina that is found with him in Exile.

How much the more so is this the case by a Nasi in Israel; when it is readily apparent how the redemption has a direct impact upon the community of Israel and to a general subject in Torah[30] etc.

In this case the relationship is even more pronounced, being that the theme of this redemption  (a redemption of the internal aspect and secrets of the Torah) is one and the same as that of the future redemption.  At that time the perfection of pnimius haTorah[31] will be revealed - as Rashi[32] explains on the verse[33]  “Kiss me with the kisses of His mouth” - that this is infact referring to the secrets of the inner meanings of the Torah, which will be revealed through our Righteous Messiah.

And therefore we must conclude that the Alter Rebbe’s writing in his letter (above) regarding the great redemption day of Yud Tes Kislev - the ‘wonder of wonders’ even in the eyes of all the officials and all the nations - that this expresses a profound and essential connection of this redemption day and the future Messianic redemption.

The explanation is as follows: it is written - ‘like the days of your going out of Egypt I will show you wonders’[34].   That is to say that the redemption and wonders that will occur in the future to come, will be like their predececor in the redemption and wonders of ‘the days of your going out of Egypt”. (The miracles of the future Geula[35] will however occur in a higher manner;  wonders even in comparison with the miracles of the Exodus from Egypt.)  It is therefore understood that the theme of the unique aspect of the future Geula may be inferred from our knowledge about the redemption involving the Exodus from Egypt.

At the time of the Exodus and redemption from Egypt the repercussions of the event were not only felt by the Jewish People.

One of the purposes of the Egyptian exile was to serve as a preparation time - in order that the Jewish People should be fitting to receive the Torah at Mount Sinai, they needed to go through the spiritual purification of slavitude[36] in the ‘Iron Furnace’[37] - the exile of Egypt.  At the time of the completion and conclusion of this refinement the Jewish People were redeemed by G-d; the exodus from Egypt.   The Exodus was not intended (by G-d) to merely be a purification process for the nation of Israel however; but rather His intent was also to refine the Egyptians themselves (and the nations of the world are symbolically included).  As is stated explicitly in the verse[38] ‘and the Egyptians will know that I am Havayah[39]’.  Whereas beforehand Pharaoh and Egypt on their own had no concept of the Name Havayah, as Pharaoh had stated [40] ‘I have not known Havayah’:  Of their own accord, they had previously only related to the name Elokim[41] (as Yosef[42] had said unto Pharaoh[43] ‘Elokim will answer the peace of Pharaoh’); the name Elokim is also gematria[44] hateva/nature.

The Divine conduct of creation by the name Elokim is in accordance with the laws of nature, in which the Divine light it is not readily apparent.  The miraculous form of conduct however,  which derives from the name Havayah is in fact transcendent of nature.  It was to this form of conduct that Pharaoh and Egypt (inclucive of all of the nations of the world) had no association[45] and had therein no conception nor recognition.

This then had been accomplished as a result of the redemption from Egypt; that (even) ‘Egypt shall know that I am Havayah’.  They too had acquired a knowledge of the miraculous conduct which transcends nature, that is related to the name Havayah.

Similar to this – yet in a much more elevated manner, shall be the novelty in the future time of redemption.  In addition to the redemption of Israel, the Torah and the Holy One Blessed Be He; the effects of this redemption will also be felt in the world and among all the nations.  This idea is found explicitly expressed in the writings and the prophecies about the future redemption.  As for example the Rambam[46] brings down in his code of Jewish Law[47] that ‘then the world will be rectified… as it is written[48] that ‘then I will provide for the nations a clear language so that all should call upon the name of Havayah and to serve Him with a common objective.’’

This prophecy regarding the nations of the world is not merely an additional thing to which we will merit with the coming of our Righteous Messiah; rather this is connected to and related to the essential matter of the redemption[49].  At that time the Shechina will ‘exit’ as it were from its current state of exile, and thus the emes Havayah[50] will become apparent:  that ‘all of existence from the heavens and the earth and all that is between them only exist from His true existence[51] - being that its true existence is the name Havayah, which is transcendent of the very nature of the world.

It has therefore been emphasized in connection with the future redemption how ‘the glory of Havayah will be revealed and all flesh will see together that the mouth of Havayah has spoken’[52].  The revelation of the Name Havayah will will result with a tangible perception of the physical flesh, that the true existence (even of the flesh) is of the ‘mouth of Havayah’.

Being that the hiddeness and concealment of Divinity will become anulled (i.e. the redemption of the Shechina from its exile) and instead it will be revealed how the true existence of the world is in fact Divinity (from the mouth of Havayah).  At that time ‘all flesh will behold’; the physical flesh will perceive the glory of Havayah in accordance with the characteristics and qualities of the flesh itself, just as it is the natural condition of physical eyes to see physical objects.

Here we come upon one of the novelties of the future redemption which will distinguish it from ‘the days of your going out of Egypt’.  During the Exodus the knowledge of Egypt ‘and Egypt shall know that I am G-d’ was effected by means of the plagues – through the breaking of Egypt[53].  This is not to be the case regarding the future redemption of which it is written ‘and all flesh will see together that the mouth of Havayah has spoken’; not through plagues/breaking - but rather in a way of tikkun/rectification.  This concept is reflected in the language of the Rambam (as above) and he[54] will rectify the entire world etc. so that all will call upon the Name of Havayah and to serve Him with one common objective.

The reason for the distinction is as follows:

The redemption from Egypt was not a complete redemption (also for the Shechina in the Exile).  This had therefore only effected the Egyptians (who had been merely broken but not rectified) in a manner of attaining knowledge ‘that I am Havayah’(against their will).

This will not be the case however in the complete and final Messianic redemption.  In the future redemption we have learned that ‘the physicality of the body and of the world will be refined’[55]  and it will be then that even the physical flesh in accordance with its nature will behold ‘the glory of G-d’.

We may now also more easily understand the Alter Rebbe’s emphasis in his letters about the redemption of Yud Tes Kislev - the effect upon the officials and upon the nations; ‘and they will speak out and proclaim that this act has been wrought by Havayah and it is truly wonderous in our eyes.’[56]

The redemption of Yud Tes Kislev is a preparation, preface and consequently also a fortaste of the future Messianic redemption, as previously mentioned.  The significance of this fact is in knowing that in addition to the essential redemption of the Alter Rebbe and the Torah of Chassidus[57],  that this redemption is also (and infact primarily) about how ‘HaShem has acted wondrously and has miraculously to perform upon the Earth and has made wondrous (events) and has aggrandized His Great (and Holy) Name which has thus become exalted and sanctified publicly;  and specifically in the eyes of all the officials and all the nations’ to the extent that ‘they (too) stated and proclaimed ‘that this thing has been wrought by Havayah’ (i.e. so that the wonders of Havayah were also revealed to them). 

These days are remembered and re-enacted[58].  Specifically with reference to YudTes Kislev which in the language of the Alter Rebbe[59] ‘this day has been established as a perpetual celebration day in Israel on which the holy Name of G-d was exalted and sanctified’ - it is understood that each and every year we must receive a renewed inspiration and instruction in the aforementioned service which the Alter Rebbe describes in his letter.

That is to say that in addition to the renewed vitality and strength which this day provides in spreading the wellsprings outwards[60] in every place where one’s hand may reach; we must endeavor as well to achieve ‘the sanctification of the Great and Holy Name in public’ (also) among the nations of the world.  Even the officials and their nations should see ‘and should speak out and proclaim that from Havayah has this come about’[61].

In addition to the fulfillment of the clear legal ruling of the Rambam[62] that: ‘Moshe Rabbeinu[63] was commanded from the mouth of the Almighty to force all of the inhabitants of the world to accept the commandments that were commanded to the Bnei Noach’, with the understanding that they should accept and perform them ‘because the Holy One Blessed Be He has commanded thus in His Torah and has informed us through Moshe Rabbeinu that the Bnei Noach had previously been commanded in them’.

Our efforts in this regards must also include the the directive; to publicize amongst the nations of the world the belief in the unity of G-d.  This should be done in accordance with the understanding of the concept of G-d as related to the Name Havayah (as the Alter Rebbe explains at length in his work the holy Tanya in the Gate of Unity and Faith).

This service is fundamentally related to the redemption of Yud Tes Kislev, and will serve additionaly as a preparation for the general and complete redemption, when the unity of Havayah, will become fully manifest both withing the Jewish People and throughout the world.

It will then be apparent that there is no existence whatsoever aside from the One Above, and as expressed by the Rambam[64] ‘He alone is the truth and there is unto no other truth likened to His Truth and this is what the Torah states[65] that ‘there is nothing else aside from Him’ in other words there is no other true existence aside from Him which may be compared to Him’ –

The understanding of this concept should illuminate and be publicized amongst the nations of the world.

And even though that according to some opinions, Bnai Noach (themselves) are cautioned only regarding idolatry, and not for shituf[66] – the explanation of this is however that they are not cautioned about this.[67]  At the same time however it is obvious that when they will perceive a higher level of understanding, including  the negation of the idea of shituf – and instead, that they should be taught to perceive the true Unity of G-d – ‘that there is nothing else aside from Him’; inevitably this will contribute both to their caution and care in the fulfillment of their Seven Noahide Laws with all of their details, and also to their enthusiasm in extending help to the Jewish People in all of their needs pertaining to Judaism and all also in general.

These two activities serve as a precedent, which will also bring near and hasten the time of the future redemption, when both of these matters will reach their perfection[68]. Then ‘the glory of HaVayah will be revealed and all flesh will see that the mouth of Havayah has spoken’ as above, and ‘strangers will arise and sheppard your sheep’[69]

And this is the unique quality of the redemption of Yud Tes Kislev as a preparation for the future redemption:

As a result of the fact that ‘HaShem has wonderously increased His great and holy Name etc.’ and specifically ‘in the eyes of all the officials and all the nations’ that also in their eyes ‘this matter has become wondrous and spectacular’, for as a result of the event of the redemption they had seen and acknowledged that in truth, nature (with all of its laws) has no independent dominion of its own accord.  Thus the natural world has no independent existence and true substantiality in relation to anything having to do with matters of the One Above; and this is the revelation of the unity of Havayah as it is (not from the Name Elokim (in gematria hateva, and consequently – that enclothes itself within nature, rather) from the aspect of the Name Havayah that is above nature.

And therefore ‘they proclaimed and said… this thing has transpired from HaVayah it is truly wondrous in our eyes.’
{from the sichos of yud-tes Kislev 5743&4/1983&4 by A Friimer}

 

 

 


[1] Yud Tes (i.e. the 19th day of the Hebrew month of) Kislev is celebrated each year in the Chassidic tradition to commemorate the redemption of the Alter Rebbe (the first Lubavitcher Rebbe – Rabbi Schneur Zalman of Liadi) from his imprisonment and subsequent liberation in the year 5558/1798.  This monumental day is now considered to be the Rosh HaShana/or the New Year for the Torah of Chassidus.
[2] In the Jewish tradition, the weekly readings are divided up into 53 Torah portions; known in Hebrew as Parshios.
[3] As the six days of the week receive their blessing from the Shabbos that precedes them.
[4] HaShem literally: the Name.  This is the most common Hebrew expression for referring to G-d.
[5] Esther 1:16
[6] Havayah is another Hebrew term for G-d.  This name is commonly used in Chassidic context and may loosely be defined as “the One who was, is and will be – also – the One who constantly brings all of creation into being, something from nothing at every moment.
[7] See Bereshis/Genesis ch.34
[8] Ibid 32:29
[9] Also to note that there is a special association between the Alter Rebbe and Yaacov/Jacob Avinu
[10] Also to note that in the midrash it states that if the nations will come to spar off with Israel – the Holy One Blessed Be He will say to them: your angel was not able to stand before him (Yaacov) yet you imagine that your fate shall be better?
[11] Bereshis/Genesis 34:13
[12] Nasi: is the Hebrew term for prince.  This term is attributed to the leading Torah authority of a generation; in this instance the Alter Rebbe.
[13] see Likutei Dibburim vol. 1:37b,39a
[14] see also Iggaros HaKodesh of Tanya, ch.25
[15] The arrest and liberation of the Alter Rebbe did not come about as a result of physical causes, but was rather the physical representation reflecting the spiritual impediments in Hashem’s heavenly tribunal court.  This concept even applies when dealing with the slander of Jewish people (as was the case here) who have been granted the highest form of free will available to man. 
[16] I.e. heavenly accuser
[17] Baal Shem Tov: literally Master of the (good) Name, was the first Chassidic Rebbe in the historical chain of the revelation of the unique phenomenon known as the Torah of Chassidus.
[18] This expression is taken from a famous and true story involving the Baal Shem Tov and the Moshiach/Messiah – who will redeem Israel and the entire world in the Messianic Era.  It is recorded in the beginning of a sefer/holy book named Keser Shem Tov that once (Rabbi Israel a.k.a. the Baal) Shem Tov had an outer body experience involving the elevation of his soul into the spiritual heavenly chamber of the future Messianic king.  Rabbi Israel asked the Messiah – ‘when will the Master come?’  His reply was – ‘when simple people will be able to achieve great unifications of G-d’s Name as you do; when your wellsprings (i.e. the Torah of Chassidus) will be spread outwards – then the world will be ready for the Messianic Era – then I will come.
[19] In a publication known as Beis Rebbe it is recorded the response of the Baal Shem Tov and the Rav the Maggid (concerning the question of the Alter Rebbe – “if I will be released from here should I discontinue to say words of Chassidus?’ – since you have begun do not stop and on the contrary – when you get out say even more.
[20] While the spreading of Chassidus had begun with the teachings of the holy Baal Shem Tov; it was only two generations later – in the generation of the Alter Rebbe, when Chassidus began to take form as an intellectual system of thought exploring the unity of G-d and His creation.
[21] Pnimius is the Hebrew term denoting the inner dimension of something.
[22] From the Jewish perspective, one might have thought that the revelation of the inner dimention of the Torah and the inner dimension of the Jewish soul, are far superior feats than the sanctification of the unity of G-d’s Name among the ‘officials and the nations’.
[23] Gedolei Israel: Great Ones of Israel
[24] Two reasons why we must conclude that ratification of the Alter Rebbe’s righteousness would be insufficient reason to require his great emphasis on the wondrous aspect of his redemption in the eyes of the officials and nations:: (a)the lengthy explanation on the wonderous aspect would for this purpose be  unnecessary  (b)these Sages of Israel (to whom the letters were addressed) did not require any persuasion of the Alter Rebbe’s righteousness…
[25] The Alter Rebbe is known for having particularly meticulour with his choice of words.
[26] Hebrew term for Messiah
[27] Klal Yisroel: literally mean the community of Israel; however this term also implies the collective spiritual root of all Jewish souls.
[28] Shechina: Divine Presence
[29] Galus: Exile
[30] i.e. the Torah of Chassidus
[31] The inner aspect of the Torah
[32] Famous biblical commentator who lived in France.
[33] Song of Songs 1:2
[34] Micah 7:15
[35] Hebrew term for redemption.
[36] The Sages of the Talmud were known to have said ‘beloved is suffering’ due to the spiritual benefits which may result from certain forms of suffering.
[37] Deuteronomy 4:20, Jeremiah 11:4
[38] Genesis 7:5, 14:4
[39] Chassidic term denoting the Name of G-d, as related to His perpetual state of re-creating His creation.  
[40] Exodus 5:2
[41] Elokim is the Name of G-d denoting His supreme strength and dominion over (and within) all of natural existence (i.e. creation).  This Name bears more emphasis on the multiplicity of the various manifistations of the one Almighty G-d within nature; whereas the Name Havayah denotes an emphasis on the unity of the benevolent and Eternal G-d who transcends nature and may indeed impose and intervene His will upon it, at any time that He pleases - as was evidenced during the Exodus from Egypt.
[42] Josef
[43] Genesis 41:16
[44] In the Holy Tongue, each Hebrew letter of the alef bet is attributed a numerical equivalent value known as its gematria.
[45] Prior to the event of the Exodus
[46] Rabbi Moshe ben Maimon – acronym Rambam; a.k.a. Maimonides
[47] Towards the end of the introduction to the Mishne Torah
[48] Zephaniah 3:9
[49] Tanya 1:36
[50] The truth of Havayah (i.e. G-d)
[51] Rambam MT: beginning of the Laws of the Foundation of the Torah
[52] Isaiah 40:5
[53] As explained by the Alter Rebbe and the Tzemach Tzeddek that the Hebrew word for knowledge also has a connotation of breaking such as can be found in the book of Judges 8:16
[54] i.e. the Messiah
[55] Tanya volume1: end of chapter 36
[56] Whereas previously one might have thought that the Alter Rebbe’s reason for emphasizing the sanctification of G-d which had been observed by the officials and the nations was for the purpose of expressing the irrefutable ratifification of his cause in the spreading of the Torah of Chassidus; now we are led to a deeper understanding – namely that this sactification and recognition of the unity of the Name Havayah by even the officials and the nations – is in fact central to the very theme of the redemption of the 19th of Kislev; and thus also for the future Messianic redemption.
[57] A redemption from the perpective as to how it pertains to the Jewish nation exclusively
[58] On every day of significance on the Hebrew calendar, one is encouraged to learn the lessons and commemorate the events connected with that day(s)
[59] Likkutei Dibburim 1:19a
[60] i.e. amongst the Jewish Nation
[61] i.e. to acknowledge and understand that all of existence is infact directly from the Name Havayah
[62] Laws of Kings ch.8:10,11
[63] Moses Our Teacher
[64] Laws of Foundation of the Torah 1:4
[65] Deuteronomy 4:35
[66] Shituf: literally combining.  Shituf implies a belief in One Almighty G-d who administers powers to lesser beings who are then empowered to act independently of G-d with His permission.  One who believes in Shituf may therefore see fit to worship one of these lower powers; even while acknowledging that G-d Himself is nevertheless One
[67] i.e. are not liable for death penalty as a result
[68] I.e. (a) the meticulousness of the Bnei Noah in observing their commandments; and (b) the utmost of enthusiasm of the nations of the world in their desire to aid and bestow benefit upon the nation of Israel
[69] Isaiah 61:5