1. The Significance of Rosh Chodesh Kislev
Rosh Chodesh Kislev is always an uplifting time, as is any Rosh Chodesh—the beginning of a new month. On the Shabbos before Rosh Chodesh, we bless the upcoming month, and on Rosh Chodesh itself, our prayers include requests for happiness, health, and success for all. Kislev is especially anticipated because, after the holiday-filled month of Tishrei and the quiet of Cheshvan, Kislev brings with it the excitement of Chanukah and other special days in the Chassidic calendar. For Chabad Chassidim in particular, Rosh Chodesh Kislev has become a unique celebration.
This day marks a recent historical event: the Rebbe’s miraculous recovery from a severe heart condition that occurred [UNCLEAR: during Simchas Torah, just before Shemini Atzeres]. Despite medical advice to go to the hospital, the Rebbe insisted on remaining in his room, trusting that whatever could be done in a hospital could also be accomplished there. Miraculously, the Rebbe recovered and returned home for the first time on Rosh Chodesh Kislev.
The Chassidim celebrated this return with singing and dancing; going home symbolized that the Rebbe was truly better. Since then, Rosh Chodesh Kislev has become a day of thanksgiving and joy among Chabad Chassidim—a time to express gratitude for the Rebbe’s recovery and continued leadership.
2. The Deeper Meaning Behind Miraculous Events
Nothing in this world happens without purpose. The story of the first Chabad Rebbe (the Alter Rebbe) being imprisoned for teaching mystical Torah illustrates this idea: his imprisonment was seen as a heavenly criticism for revealing secrets too widely. After his release, he consulted with his spiritual mentors (the Baal Shem Tov and Maggid), who told him not only to continue but to do so with even more vigor.
The same can be said about the Rebbe’s illness and recovery. The Rebbe broke through barriers between Jews and between people in general; perhaps there was criticism above for revealing too much or doing too much good. Yet his quick recovery signified divine approval to continue these efforts even more strongly.
The Rebbe would stand for hours distributing wine or dollars to thousands without tiring. When asked how he managed such stamina, he replied: “When you’re counting diamonds you don’t get tired.” Every Jew was precious to him; each encounter gave him energy rather than depleting it.
Even after his illness, when people tried to limit access to let him rest, the Rebbe insisted that these interactions gave him strength—not exhaustion.
3. Lessons from Parshas Toldos: Yitzchak’s Prosperity
This week’s parsha begins with the birth of Yitzchak’s twins and continues with their descent into Avimelech’s land due to famine. Rivkah is taken into Avimelech’s palace but is protected by Hashem from harm—a story reminiscent of Sarah’s experience in Egypt.
The Torah describes Yitzchak becoming exceedingly wealthy: “The man became great… until he was very great” (Bereishis 26:13). His wealth surpassed even that of Avimelech; people valued even Yitzchak’s dust above Avimelech’s silver or gold. This prosperity aroused jealousy among the Plishtim (Philistines), who responded by filling up Yitzchak’s wells with earth.
Avimelech eventually asks Yitzchak to leave due to this growing tension. The narrative highlights both material blessing and its social consequences—envy from neighbors leading to conflict over resources like wells.
4. Spiritual Lessons from Digging Wells
The Torah recounts how Yitzchak repeatedly dug wells that were stopped up by others until finally digging one called Rechovos—“Now Hashem has made room for us.” This well was not contested, symbolizing expansion and peace.
The name Rechovos—spaciousness—is connected in Torah language with fruitfulness [UNCLEAR: perinus]. While “fruitful” often refers to children (Yitzchak had only two), here it also means spiritual productivity: creating space for growth in oneself and others.
A story is told about someone named Yitzchak who visited the Rebbe without knowing much about his biblical namesake. The Rebbe explained that every Jew has their own “well”—a spiritual potential within them—but sometimes it gets clogged by distractions or challenges. Each person must dig out their well so their unique light can shine forth and help others reconnect with their source.
5. The Power of Tzedakah and Making a Difference
A classic debate between Turnus Rufus (a Roman official) and Rabbi Akiva explores why we give tzedakah—charity—if Hashem decrees poverty on some people. Turnus Rufus argued that giving charity opposes Hashem’s will since He made them poor; Rabbi Akiva responded that while helping a king punish a slave may violate royal wishes, helping a king’s son brings pleasure to the king himself.
The Jewish people are called children of Hashem; thus giving tzedakah is not only permitted but encouraged because it brings joy Above. Moreover, as children of Hashem we have power to change reality through our actions—ufarinu vo’oretz, “we will expand in the land.” Even if we doubt our ability to make an impact, Hashem gives us strength beyond what we imagine when we step forward to help others or improve ourselves.
6. Yaakov Receives Yitzchak’s Blessings
The parsha details how Yaakov receives blessings intended for Esav by following Rivkah’s instructions: disguising himself as Esav and bringing food to Yitzchak. Although Yaakov hesitates out of fear that he’ll be discovered as an imposter (since Esav is hairy while Yaakov is smooth-skinned), Rivkah reassures him she’ll bear any curse if things go wrong.
The plan succeeds: Yaakov presents himself before his father who senses something unusual (“the voice is Yaakov’s but the hands are Esav’s”) but ultimately gives him blessings after smelling his garments (“like a field blessed by Hashem”). These blessings include material abundance (“from the dew of heaven…from the fatness of earth”) and spiritual success.
7. The Deeper Meaning Behind Blessings: V’yiten L’cha HoElokim
An interesting detail arises from Yitzchak’s words: “V’yiten l’cha ho’Elokim—May G-d give you…” (Bereishis 27:28) Rashi explains that “v’yiten” means “He will give…and give again,” implying repeated giving rather than just once.
This raises questions: Why does Hashem need to give twice? Unlike humans who are limited in what they can provide at one time, Hashem is infinite! Furthermore, why does Yitzchak use “Elokim” (the Divine Name associated with judgment) rather than “Hashem” (associated with kindness)?
The answer lies in understanding two types of students described in Pirkei Avos: one preserves everything received from their teacher (like a sealed cistern), while another takes teachings further (like an overflowing spring). Both have advantages—one preserves tradition perfectly while another innovates based on what they’ve learned.
8. Growth Through Challenge: Becoming Givers Ourselves
The ability not just to receive but also innovate comes from empowerment by one’s teacher or mentor.
This idea was echoed by Rabbi Sacks a”h, who once shared how meeting leaders often left him feeling diminished except when meeting the Rebbe—who empowered him not just to be a follower but a leader himself.
This reflects two modes in spiritual life: being a tzaddik—righteous person who never strays but simply receives from Above—and being a baal teshuvah, someone who transforms mistakes into new strengths through repentance (teshuvah). When someone returns after failure or distance from holiness, they create something new out of darkness itself.
This explains why Yitzchak uses both “give…and give again” (yiten v’yachzor v’yiten) and invokes Elokim (judgment): sometimes blessing comes directly through kindness; other times it comes through overcoming challenge or limitation (din). Even if we falter or miss opportunities, Hashem promises us another chance—He gives again! Our job is not only to receive but also transform challenges into new light.
9. Hope and Empowerment: Our Role Today
This message is central both personally and communally: no matter where we find ourselves—even if we’ve failed—Hashem offers us renewed opportunity.
The Rebbe embodied this principle by reaching Jews everywhere—sometimes even those thought beyond hope—and showing them there is always another chance.
We must strive always to do what is right but also remember that if we stumble there remains hope.
Let us learn from these teachings—to expand our influence (ufarinu vo’oretz) making positive change wherever possible—and prepare ourselves for redemption when Moshiach will come and elevate all creation.