A vort of the Rebbe on this week's parsha, Parshas Vayishlach, which is also Shabbos י\"ט Kislev. In the beginning of the parsha, we learn that when Yaakov learned that Esav is planning to attack him, he prepared himself for three things: daven to the Eibershter, and to have, be ready for war, and also he tried, he's going to send a present to Esav, to try to appease him. And the pasuk tells us the tefillah that he had asking the Eibershter the Eibershter should fulfill the promise that He made to him that He'll protect him. And he was afraid maybe he sinned and doesn't deserve that the promise of Hashem should come true, so he gedavnt. And then, after it says when he finished davenen, the Torah goes through all the details of what he said by davenen, it says, \"וילן שם בלילה ההוא\", he slept over that night and he prepared the present. And the Torah goes through all the details of the present. And then the Torah continues again. It says that \"ותעבר המנחה על פניו והוא לן בלילה ההוא במחנה\", he sent the present and he slept over that night in the camp. And then it says, \"ויקם בלילה הוא\", and that night he got up and he went, took his wives and his children and and his maids, etc., etc., and he took them over Maavar Yabok. So the Rebbe asks a question: Why does the Torah have to say \"וילן שם בלילה ההוא\"? After he gedavnt, the Torah says he slept over there that night and he prepared the present. Then the Torah says again the present was sent, \"והוא לן בלילה ההוא\", and he slept that night in the machaneh. Then the pasuk says again, \"ויקם בלילה הוא\", that he at that night got up and he took his children. Why does the Torah have to mention that it was that night? If the Torah would just say he gedavnt to the Eibershter, \"וילן שם\", and he slept there, and the minchah was sent, \"ותעבר המנחה על פניו והוא לן\", why does it have to mention that it was that night? Trying to tell us that it was all the same night as he gedavnt. Why is that important to know?

So the Rebbe explains the peshat like this: First he gedavnt. That's peshat, you connect yourself to the Eibershter and you rely on the Eibershter. You daven the Eibershter should help you, especially if He promised, He should keep His promise that you should deserve it, etc., etc. Then the other two things are all natural things. In other words, he did things in derech hateva, in natural way, tried to see to get out of this conflict with Esav. He's going to send him a present, it's one thing, and he's going to be ready to fight. These are all gashmiyusdike, natural things that a person does when he prepares himself in such a situation. So really there are two categories here: There's the ruchniyusdike category, the category of trust in Hashem and connecting to Hashem, davenen to Hashem, and then you have the other type of thing, which is doing things in derech hateva. One might think that when Yaakov Avinu gedavnt to the Eibershter, that's when he connected himself to the Eibershter, and then it was completely ruchniyut, his davenen to the Eibershter, but then when he turned to do the gashmiyusdike things, he changed his, so to speak, outlook, and at that at that moment his matzav, his situation was changed, and now he's involved in gashmiyut. So first he's involved in ruchniyut, involved in Godliness, connected to Hashem, and then he changed his gear, so to speak, and now he's involved in doing gashmiyusdike like every other person. You do things in gashmiyut in order to prepare for such a situation. Comes the Torah, and the Torah tells us, \"וילן שם בלילה ההוא\", that same night, in other it wasn't like a different time in a different matzav. And the Torah again repeats when it says, \"ותעבר המנחה על פניו והוא לן בלילה ההוא\", and then again it repeats, \"ויקם בלילה הוא\", to tell us that what he did in the gashmiyusdike part is one hemshech to the ruchniyusdike part. It's the same night, meaning it's the same matzav, the same feeling that he had. Which means, just like when he gedavnt to the Eibershter, it's because he completely relies on the Eibershter, that's why he davent to the Eibershter, when he did the other part, the derech hateva, the gashmiyusdike things that he did naturally to protect to conne- to compare to pre- himself, to prepare himself to what happened, what's going to happen in gashmiyut, it was also because he he connected to Hashem. The reason he sent the present and the reason he was ready for war, which is a gashmiyusdike preparation, is because the Eibershter said that we have to do everything gashmiyut. We know the Torah says, \"וברכך השם אלקיך בכל אשר תעשה\", Hashem gives the berachah, but in everything that we do. In other words, Hashem wants us to do, He wants us to do everything in a gashmiyus, in the derech hateva. So just like when he gedavont to the Eibershter, it was because this is the connection to the Eibershter, doing the things in derech hateva is also only because it's a he's connected to the Eibershter, and the Eibershter wants you to do things in derech hateva, that's why he did it. And that's what the Torah stresses, that it was all the same time, meaning not only the same time physically in time, the same time means the same feeling. The feeling of the Eibershter is the reason why he did the gashmiyusdike things. And this was by Yaakov, who was a merkavah to the Eibershter, which Chassidus taytsh't means that he's, just like a wagon, a chariot is batel to the rider, has no will of its own, so too the Avot, they had no will of their own, everything was the Eibershter. So therefore the Torah is trying to tell us that even the gashmiyusdike things that he did is also because he's connected to the Eibershter.

And this has a connection to י״ט כסלו. י״ט כסלו, when we celebrate the Rosh Hashanah of Chassidus. So we have to realize what is Chassidus. And one of the things that Chassidus stresses a lot is this nekudah, how we have to realize that even the gashmiyusdike things that we do is because of the Eibershter. Obviously, it's not something new in Chassidus, Chassidus didn't make up anything new. But Chassidus stresses things of the Torah which were not so stressed before, puts a special stress on this inyan of בכל דרכיך דעהו, that in all our ways we have to know Hashem. כל מעשיך לשם שמים, everything that you do should be L'shem Shamayim, not only when you're involved in learning, involved in תורה ומצוות. Even when you're doing your own things and a person eats and sleeps and drinks and does business, everything has to be in avodat Hashem. And as I said, this is written in the Torah before yet. But the stress of Chassidus is that since the whole idea of Chassidus is to teach us אין עוד מלבדו, that there is nothing but Hashem, so in practical sense it means that whatever we do is because of Hashem. שויתי השם לנגדי תמיד, השם is always in front of me, and even the gashmiyusdike things that we do, which we have to do דרך הטבע, is also only because the Aibershter said so. And that's a very important part of Chassidus, to try to reach that madregah.

Why? Because Chassidus is a הכנה to the coming of Mashiach, and when Mashiach will come, that's exactly what's gonna happen. וראו כל בשר יחדו כי פי השם דיבר. The whole flesh, the gashmiyus will know that Hashem is the only being. ונגלה כבוד השם, השם will be revealed, and everybody will recognize, and there will be no gashmiyusdike thing that has its own entity, but everything will be just because this is an expression of Hashem's will.