14 Cheshvan Igeret Hakodesh chapter 27

It is easier for a Chasid to get to the Rebbi after the histalkus (after he passes away).
after the histalkus The Rebbe is more alive in the worlds.
So we may ask what is so special in a Yartzeit (day of passing away)? On this day other parts of the Neshama come down and join the basic part that stayed around the Rebbe's Tziun (tomb) .
[there are 5 parts of the soul
1. Nefesh
2.Ruach
3.Neshama
4.Chaya
5.Yechida]
The first part stays in this world even after the Tzadik passes away. the second and third parts come down on the Yartzeit.
By the way the reason we dont visit Kivrei (tombs) Tadikim on Shabbat is because on Shabbat the lowest part of the soul, the nefesh, goes up.
Reb Michel from Zlotshov got sick after the Histalkus of the Baal shem Tov (past away).
The Baal shem Tov revealed himself to him in his dream and told him not to be so sad since he will be able to communicate with him on the Yartzeit day.
The Rashab went to Kivrei Tzadikim . He said it took him years to get over the overwelming things he heard there.

מעשה ביהודי אחד שהיה ידוע בעיירה כגנב.
בערב שלפני יום כיפור למד עם רב העיירה והגיע לדרגת תשובה שהביאה אותו לבכי גדול. הוא הצטער על מצבו העגום ועל גניבותיו הרבות.
כך למדן הרב והיהודי שהיה ידוע כגנב כל הלילה.
ביום המחרת הרבנית גילתה כי שעון הזהב של הרב נעלם. היא מיד הוגיע על כך לרב ושאלה אותו היכן השעון . האם השארת אותו באיזה מקום ? שאלה. הרב לא יכל להסתיר ממנה וסיפר לה שלמד כל הלילה עם אותו יהודי אומלל. הרבנית מיד חשדה בגנב . הרב אמר שלא יכול להיות הרי היהודי הזה בכה ועשה תשובה גמורה.
הרבנית לחצה ולחצה ובלית ברירה הלך הרב אל בית היהודי ושאל אותו בעדינות אם אולי ראה את השעון שאבד.
לפליאתו הרבה של הרב נכנס היהודי לביתו והוציא אליו את השעון. הרב הנדהם קיבל לידיו את השעון ושאל את הגנב : "איך יכולת" ?
הגנב ענה : "אתמול בערב עשיתי תשובה על הגניבות שלי אבל מה אעשה בשביל פרנסה ?".

הרב דייטש מסביר שככה כולנו . אנחנו בוכים ומצטערים אבל בכל זאת .... צריך לעשות משהו בשביל התאוות.
העניין הזה מופיע בתפילת יום כיפור כשאנחנו אומרים "למען נחדל מעושק ידינו"
ידוע שעבירה היא גניבה מהאדם העליון ומסירה לאדם דלעומת זה.

13 Cheshvan Igeret Hakodesh chapter 27 and Derech mitzvotecha

Tanya portion has to be updated
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The passage of materialism and spirituality from nothingness to this world has to come through the funnel of the Sovev....

כולם בחכמה עשית
"you (Hashem)have created all with Chochma (wisdom)"
In Chasidus we learn that in regards to Hashems essence - Endless light - the physical creation (Asiya) and the initial point of light (Khokhma) is equal.
To us it it may make a big difference. After all the Khokhma Sefira is almost the highest level of Gdlyness we can relate to. but in relation to the essenec of hashem all behkinos (aspects) are equal.
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They asked Shmuel Ber- a Talmid of Reb Hillel of Paritch how does he feel in relation to his Rabbi. A cat went by . Shmuel Ber said that its like the relation to cat.
Afterward he explained that he did not mean that the relation between him and his Rabbi is like the relation between him and the cat. He meant to say that the cat and him are equal when they are compared to Reb Hillel.
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The equal nekuda (point) in the creation is the Or Hasovev (surrounding light) .
And the idea of Or Hasovev answers the famous question that the Rabbis had on ability of Hashem to dwell in Mekomot hametunafim (dirty places) . There is an Halacha that tells us that we can noy learn or ebven think torah in the toilet. dirty places is not limited to physivcal unclean places . there is evil in the world . how can hashem dwell with evil.
The Shomer Emunim (one of the famous Rabbis debating on the Ari's Kabbala) said that when the Kabbala talks about Tzimzum of Hashem it means it literally .
There where scholars that held that in the creation of the world(s) Hashem totally "moved" himself out of te picture . We hold by the Shita (way of learning) that hashem is always present in the world . Understating that there is Sovev (surrounding) light and Pnimi (inner) light explains this.
In impure places there is only Sovev . a level that is equal to all beings.
When we say Sovev we are talking about a light that is not reveled , or Mitlabesh (expresses itself) in the world. Pnimi light can become on with the Mekabel (the vessel . the world) the Sovev does not unify itself.
The passage of materialism and spirituality from nothingness to this world has to come through the funnel of the Sovev.

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Hassidim tell a story of a crass fellow who stole tefillin and was trying to sell them on the street. People passing by asked the dubious looking fellow where, in fact, he obtained tefillin from. He replied: "Why, I'm a shoemaker. I made them myself!"

We cruise through life with G-d's energy flowing through our bodies, through everything we deal with, through the air that we breathe, bringing everything into being in every moment. Losing awareness of the magnitude of the miracle that we exist in, we look at our achievements and proclaim, "I did it myself!"