בס "ד

This class is a part of the talks of the Rebbe on the 19th of Kislev 1956. The Rebbe explains two words in a letter by the fifth Rebbe of Chabad regarding this special day: light and life. Based on Likutei Sichot, vol. 2, p. 463.

Light and Life: The Inner Meaning of 19 Kislev

A Chassidic Teaching Based on a Talk of the Rebbe (1956)

Introduction: Why 19 Kislev Matters

The 19th of Kislev is one of the most significant days in the Chabad–Lubavitch movement, and more broadly, in the entire Chassidic world. It marks the liberation of the Alter Rebbe—Rabbi Schneur Zalman of Liadi—in 1798. The Alter Rebbe was the founder of Chabad Chassidus and the author of the Tanya, the foundational work of Chabad thought, as well as a version of the Shulchan Aruch (Code of Jewish Law).

Although the full historical story is not our focus here, one point is essential: the Alter Rebbe was imprisoned because he revealed the inner, hidden dimension of the Torah openly and publicly. While the official accusation involved financial support sent to Jews in the Ottoman Empire (then at war with Russia), the deeper issue was spiritual, he was teaching ideas that many believed should remain concealed.

His liberation on 19 Kislev was understood not only as permission to continue his work, but as a directive from Heaven to expand it even more. This is why 19 Kislev is often called “the Rosh Hashanah of Chassidus”, the moment when Chassidic teachings began spreading outward to the wider world.

The Letter That Changed Everything

The teaching we are exploring today comes from a talk of the Rebbe in 1956, based on a letter written much earlier by the Fifth Lubavitcher Rebbe, Rabbi Sholom Dovber Schneersohn (the Rebbe Rashab), around 1901–1902.

For some reason that remain unclear, the Rashab was not present in Lubavitch for 19 Kislev that year. The Chassidim were deeply disappointed. Instead, he sent a letter, which arrived a few days late, but when it did, it ignited tremendous excitement. Leading Torah scholars of the time were shown the letter, and they too were profoundly moved.

The letter contained many ideas, but the Rebbe focuses on just five words, in truth, two foundational words, that capture the essence of Chassidus itself.

Those two words are:

Light and Life
(Ohr y Chayut)

Understanding these two concepts is key to understanding Chassidus, the purpose of Torah learning, mitzvot, and even what it means to truly be alive.

Two Dimensions of Life: Light and Vitality

The Rebbe explains that there are two kinds of life within the soul:

  1. Light of the Soul (Ohr HaNefesh)
  2. Vitality of the Soul (Chayut HaNefesh)

Though both are “life,” they function very differently.

1. The Light of the Soul – Simple and Undivided

Light is simple. It has no shape, no color, no division.

Just as physical light itself has no color, color only appears when light passes through a colored vessel, the light of the soul remains unchanged no matter where it is expressed.

A classic example:

So too, the light of the soul:

A Halachic Illustration: Yom Kippur

Jewish law defines a minimum amount of food (k’kosevet, roughly 58 grams) that constitutes eating on Yom Kippur. This measurement:

This reflects the concept of light: a uniform, indivisible life-force.
(Yom Kippur is only for Jews…the above is only an example)

2. The Vitality of the Soul – Divided and Measured

Vitality (chayut), by contrast, does divide.

This does not mean the heel is dead, but that the revelation of life there is minimal.

Thus, vitality:

Light and Life in Mitzvot

These two dimensions exist not only in the soul, but also in mitzvot.

The Light of Mitzvot: Obedience and Joy

A person may perform a mitzvah simply because:

In this mode:

This is the light of mitzvot.

The Vitality of Mitzvot: Understanding and Enjoyment

Each mitzvah also has:

This is why:

This is the vitality of mitzvot.

Why Habit Alone Is Not Enough

The Rebbe warns of a serious danger:

If a person performs mitzvot:

Then over time:

Eventually, the person may stop altogether—not out of rebellion, but out of honesty.

By contrast, when a person invests:

They will never abandon it, because they enjoy it.

Doing Mitzvot Beautifully: From Obligation to Love

The Talmud teaches that lighting one candle each night of Chanukah fulfills the obligation. Yet we light more—one the first night, two the second, and so on.

Why?

Because love seeks beauty.

This is called:
Mehadrin min hamehadrin
“The most beautiful way of doing a mitzvah”

When you care, you invest.

The Mikvah Metaphor: Total Immersion

A mikvah only purifies if every part of the body, even one hair, is submerged.

So too:

True service of G-d requires total immersion.

The Hebrew word tevillah (immersion) shares letters with bitul (self-nullification):
Being fully surrounded by Godliness.

Redirecting Desire: Sanctity Over Distraction

Human enthusiasm is limited.

If it is not invested in holiness, it will be invested elsewhere.

When a person truly enjoys Torah and mitzvot:

This fulfills the verse:

“In all your ways, know Him.”

Toward Redemption

When individuals refine themselves, they refine the world.

This leads to the fulfillment of the prophecy:

This is the pathway to redemption.

Conclusion: The Two Pillars of Chassidic Life

The five words from the Rashab’s letter distill into two principles:

  1. Life – Personal, enthusiastic engagement in every mitzvah
  2. Light – General connection to G-d through love and understanding

Together, they form a complete model of divine service:

This is the essence of Chassidus—and the message of 19 Kislev.

L’chaim.

With thanks to Rabbi Tuvia Serber for the shiur and the feedback.



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