Translated by Boruch Merkur
To whatever extent the gloom of exile has increased in recent years, joy must also be increased.
Yomim Tovim, holidays, are all about joy. For example, the eight days of Chanuka are referred to as “days of joy.” Chanuka, of course, comes at the end of the month of Kislev. And since “everything goes according to the closing,” which in this case is “days of joy,” it is understood that throughout the entire month of Kislev there must be an increase in joy. In fact, this emphasis on joy begins even prior to Kislev, with the preceding Shabbos, Shabbos Mevarchim Chodesh Kislev, which blesses the month of Kislev.
This increase in joy throughout this period should be with greater strength and with greater force, marbim b’simcha (increasing in joy, which is said of the month of Adar), until an abundance of joy is achieved. The result of this additional joy is profound: it brings about the nullification of all things undesirable.
WHY MUST WE ADD IN JOY NOW?
The reason why the main emphasis of serving G-d with joy was revealed specifically in recent times is in order to counter the increase in the forces that oppose holiness that has likewise taken place in recent times, the darkness of exile, etc. In order to nullify this darkness, there needs to be a greater increase in the joy of Torah and the joy of Mitzvos.
To whatever extent the gloom of exile has increased in recent years, joy must also be increased. In the time of the Baal Shem Tov there was an increase of joy that surpassed the level of joy associated with the time of the Arizal. Similarly, in the time of the Alter Rebbe the joy exceeded that of the time of the Baal Shem Tov. And when speaking about the doubled and redoubled darkness of this generation, the final generation of exile, the great need for increasing in joy was publicized by the Rebbe Rayatz, leader of this generation. Indeed, the Rebbe did so in a manner of “hafatza,” publicizing this message in the common tongue, even instructing it to be translated into “seventy tongues,” all the languages of the world.
From this it is understood that when we see that the opposing forces, the realm of darkness, is still visibly vibrant, to the extent that one may “point with one’s finger and saying ‘this’” (here referring to the forces that oppose holiness), it is proof that the joy that was achieved up until now was not sufficient to nullify the existence of darkness. Thus, there is a need to add even more joy.
How much more is this the case when we see that in recent times the forces that oppose holiness (not only still exist but they) have actually strengthened, one should not be affected by any obstacles or obstructions, etc. On the contrary, one must further add – with greater strength and greater force, as mentioned above, “marbim b’simcha” – in all expressions of joy.
The joy spoken about here is, of course, the joy of holiness. And when this joy is achieved it effects the eradication of the evil of the Plishtim [i.e., frivolous rejoicing, the polar opposite of the joy of holiness], as elucidated in the teachings of chassidus (see Toras Chaim Vol. 2, pg. 3 ff; Likkutei Sichos Vol. 15, pg. 119) on Parshas Toldos, the section of the Torah that we begin to read publically during today’s Mincha prayer.
Simply put, there should be an increase in joy connected especially with the month of Kislev, the days of Chanuka, and prior to that, Yud-Tes Kislev, Yud and Tes Kislev, and how much more so, Rosh Chodesh Kislev, and even prior to that, Shabbos Mevarchim Chodesh Kislev, when additional blessings are drawn down for all matters pertaining to the month of Kislev (i.e., in addition to the blessing that each day in Kislev has on its own).
(From the address of Shabbos Parshas Chayei Sara, Mevarchim HaChodesh Kislev 5746, bilti muga)