As mentioned in Tehilim (47:5): יִבְחַר לָנוּ א ת נַחֲלָתֵנוּ א ת גְאוֹן יַעֲקֹב אֲשׁ ר אָהֵב ס לָה — "He chooses our inheritance for us, the pride of Yaakov, which He loves forever."
The pride of Yaakov: Hashem's choosing the B’nei Yisroel to be His nation and His heritage.
One of them is chosen: For if one of them had some sort of obvious virtue or advantage over the other, then the choice is not a free choice but a preference. Whereas, choice in the true sense of the word is choice of two identical options.
It would not be a choice: But a preference for whatever reason.
Eisov a brother to Yaakov: Where seemingly both are equal without any obvious advantages to either of them.
Which in them is the deeper primordial intention.
Deeper Primordial Intention
And from this, it is understood that וָאֹהַב א ת יַעֲקֹב also relates to the 'Rosh Hashonoh' of the 'Words of the living G-d', the inner dimension of 'Torah' through which the inner dimension of the Neshomoh is revealed.
Seek My inner dimension: בַקְשׁוּ פָנָי א ת פָנ יךָ ה׳ אֲבַקֵשׁ — "Seek My inner dimension. Your inner dimension, HaShem I will seek."
And through this, the inner dimension of the world is also revealed, which is a holy spark from the world of 'Tohu' that has been refined, purified and elevated to its source and root etc.
The Inner Dimension of Torah and the World
Through which: Through the inner dimension of Torah, the Torah of Chassidus.
The inner dimension of the Neshomoh is revealed: This is the inner meaning of the request of the Psalmist (27:8): לְךָ אָמַר לִבִי בַקְשׁוּ פָנָי א ת פָנ יךָ ה׳ אֲבַקֵשׁ — "On Your behalf, my heart says, 'Seek My presence.' Your presence, HaShem I will seek."
פָנָי אֶּת פָנֶּיךָ: The letters for the word for ‘face’ in Loshon HaKodesh is the same letters as in the word ‘internal’ and the Jew requests that the inner dimension of Hashem should illuminate him so that the inner dimension of his Neshomoh soul shall illuminate within him in a revealed way.
The world is also revealed: Because from the external dimension of the 'World' (which in Loshon Kodesh the word עוֹלָם which means 'world' is very close to the word ה ע לַם meaning to conceal). The external dimension of the world conceals the G-dliness which is the source of its very existence, but the inner dimension of the world is a spark of G-dliness.
Source and root: And all of this radiates and is openly visible.
Chassidus and Redemption
And we will merit a good year in the study of Chassidus and in the ways of Chassidus and in the dissemination of the wellsprings externally as was started primarily post 'Petersburg', and thereby we will come to the true and complete redemption through our righteous Moshiach, Dovid the King Moshiach 'Bar Naflei', let him come and redeem us and take us upright to our land very very soon MAMOSH!
In the ways of Chassidus: As stated, that the day of Yud Tes Kislev the nineteenth of Kislev is the 'Rosh Hashonoh' for Chassidus 'Diverei Elokim Chaim' 'words of the living G-d'.
Post Petersburg: For with the departure from incarceration on Yud Tes Kislev the Alter Rebbe started to disseminate and to publicize the Torah of Chassidus with greater impetus.
Bar Naflei: Stillborn, because originally Dovid HaMelech was not allocated any time to live on this world as he was not supposed to be born alive but in the end he merited seventy years of life and he is the King Moshiach as the Talmud says in Sanhedrin (96B): “Rav Nachman said to Rabbi Yitzchok: Have you heard when the Bar Naflei will come? Rabbi Yitzchok said to him: Who is the Bar Naflei? Rav Nacḥman said to him: He is Moshiach. Rabbi Yitzchok asked him: Do you call the Moshiach a Bar Nafli? Rav Nacḥman said to him: Yes, as it is written: 'On that day I will establish the Tabernacle of Dovid that is fallen [Hanofelet]' (Amos 9:11).”
