The 24th of Teves & the 10th of Shvat

00:00 As we find ourselves after Chavdalah Teves and approaching Yud Shevat, the Rebbe spoke in a sicha, the connection between these two yemei hilulah. The sicha was on Chavdalah Teves, Tovshin Lametes, early 1979. The Rebbe said as follows, 15 days from today, the yortzeit of the Alter Rebbe comes Yud Shevat, which is the yortzeit of the previous Rebbe. The connection between the two days is emphasized by the fact that every year Yud Shevat falls on the day of the week directly following that of the 24th of Teves. For example, this year Chavdalah Teves occurs on a Tuesday and Yud Shevat on a Wednesday. Whenever two days of the week follow one another, a relationship exists between them. The conclusion of one day leads into the next, and the beginning of the following day starts at the end of the first. Thus we see that the Friedrich Rebbe's yortzeit is connected to the Alter Rebbe's. Although a gap of two weeks separates the two, Kabbalah explains that all Tuesdays and also all Wednesdays are related to each other. The example the Rebbe refers to is, as we find by Aseret Shemeit Shuva between Rosh Hashanah and Yom Kippur, that there is a set of seven days between Rosh Hashanah and Yom Kippur. These seven days consist of all the seven days of the weeks of the entire year. Therefore, although there is a gap of two weeks between Chavdalah Teves and Yud Shevat, still, because all the weeks are connected together, it is as one follows the

02:06 other as two days follow each other. Therefore, the Rebbe continues, we must find a lesson which connects the two dates. The Friedrich Rebbe was the successor of the Alter Rebbe. The Hebrew word for succeed, memalemokim, literally means fills the space. The use of that term indicates that the Friedrich Rebbe completely fulfilled the services initiated by the Alter Rebbe. Furthermore, since he belonged to a later generation than according to the principle of ma'alim b'kedesh, ever higher in holy matters, it follows that he made a unique contribution over and above the legacy he received from the Rabbeim that preceded him. That contribution centered around the extension of chassidus to the point that it reached even those outside the normal sphere of Jewish activity. The previous Rebbe initiated the translation of not only elementary but also profound texts of both the legal and mystical aspects of Torah into languages other than Hebrew. He oversaw the translation of a number of different texts into Russian, German, French, English, etc. The translation of Torah brought about by the previous Rebbe centered not only on texts but also on Torah lifestyle and behavior. In the times of the previous Rabbeim, the Jews were spread out among the nation physically. However, they had a strong conscientiousness of their Jewish entity and identity of their Jewish identity and their lives revolved around the Torah. However, in the times of the Friedrich Rebbe, the golus had become internalized. By then, Jews had adopted aspects of the lifestyle and character of the nations in which

04:20 they lived. Not only did the Jewish people need translations of Torah texts, but they also had to be taught how to live as Jews. The Friedrich Rebbe worked to establish a connection between these Jews and a genuine Torah lifestyle. In bringing them into contact with Torah, he never compromised. He brought them close to Torah without lowering Torah to their level. Simultaneously, he saw to it that they can approach Torah in a pleasant and inviting manner. The previous Rebbe was able to take the two lights, the legacy of the Alter Rebbe, whose first name is Schneer, two lights, and give them over to every Jew in such a manner that they were lizman. The second name of the Alter Rebbe is Zalman. When we turn the sequence of the letters, we also have the word lizman. Timely. They related well to practical deed and action in a timely manner within the framework of space and time in this physical world. The concept above clarifies the lesson of the connection between Chavdalah Teves and Yud Shevat. Stated succinctly, it is that we must try to bring Torah out in 70 languages and communicate its lifestyle to every Jew no matter what his background. This obligation particularly applies to our generation. Much less self-sacrifice and strength of character is necessary to spread Torah now than in previous generations. Fewer obstacles stand in the way of Torah and mitzvahs. On the contrary, the non-Jews generally respect those who observe their religion. This situation should encourage and bring about an

06:29 increase in the spreading of Torah. We can clearly see that Hashem has given us the potential to overcome the challenges of golus. The existence of the opportunity must be a sign for us to broaden our scope of action. If Hashem has provided us with the potential to do more, that potential must be used.