English translation — שיחה לילדי "צבאות השם" שיחיו - לאחרי תפלת מנחה - יום ג' (ד' דחול המועד סוכות), כ' תשרי ה'תשד"מ

They recited the twelve verses and sayings of our Sages¹.

Afterwards.

They sang the melody "We want Moshiach now".

In general, when Jews gather together,

and especially Jewish children,

and they gather in a place where one prays to the Most High and one learns the Most High's Torah,

as you have just all prayed the Minchah prayer together and afterwards learned verses from the Written Torah and sayings from the Oral Torah –

it is therefore understood that this is a very great joy for each one of you *¹.

The joy becomes even greater when you see that you come together with many Jews,

many Jewish children,

who are all united with the same will to learn the Most High's Torah and fulfill His commandments –

and the joy increases so much,

that not only is one happy during the gathering itself,

but also afterwards,

when one comes home,

the joy remains with all its vitality,

until you can transmit the joy to all those around you.

And especially since I have been privileged,

and you belong to "Tzivos Hashem",

among all Jewish children,

meaning, you have the merit to be the Most High's "soldiers",

"soldiers",

and to fulfill His special mission to spread Torah,

and also to influence other Jewish children

(and also adults)

that they too should enlist and conduct themselves as "Tziva Hashem",

the Most High's army,

should conduct themselves.

In addition, there comes a special emphasis from the time in which today's gathering

(gathering together)

takes place:

Since the gathering takes place in a time called "Zman Simchaseinu",

which means,

that the Most High,

Who created "the heavens and the earth"

(as you have just said³),

chose from among all the days of the year special days which He called "Zman Simchaseinu" –

a time of joy and gladness,

it is therefore understood,

that the joy in this gathering is incomparably greater than the joy that must be at every gathering.

And especially since the term "Zman Simchaseinu",

the time of our joy

(plural),

means

(as Chassidus explains⁴)

that this is a twofold

(double)

joy:

Both the joy with which Jews rejoice with the Most High,

as I have just said⁵ that there must be "Yismach Yisrael b'Osav",

the joy of every Jew with the Most High Who is called "Osav" because He created him,

and He occupies Himself with him

(also after creation),

as you have said⁶ that "Hinei Hashem nitzav alav",

that the Most High stands over every Jew;

and also the joy

(that comes through the joy of the Jews –)

of "Yismach Hashem b'maasav"⁷,

meaning, the Most High rejoices with every Jew,

and especially with every Jewish child.

And these two joys

(of the Jews with the Most High and of the Most High with the Jews)

are united throughout the entire year,

but especially,

particularly,

they are united in the time of "Zman Simchaseinu". To the extent that this is expressed

(also)

in that at that time one does not recite Tachanun,

and one may not recite Tachanun⁸,

because one must stand in joy even more openly

(more revealed)

than during the entire rest of the year.

What constitutes,

as mentioned,

the purpose of today's gathering:

Today's gathering,

unlike all the gatherings that took place earlier this month etc. or the gatherings that will take place in the coming days and months,

takes place at a special time of Zman Simchaseinu.

And this has an effect on the resolutions of the gathering,

that they should be accepted in a special manner,

for since he stands in joy and feels thereby that his "Commander-in-Chief",

the Most High,

is also in a state of joy –

it binds him even more and even stronger,

that he should fulfill everything that one who belongs to "Tzivos Hashem" must do,

and do it with joy and a good heart.

And another thing:

We see in every person,

that when a person is in a good mood and is uplifted and happy –

he does everything in a much easier manner and a much more lively and deeper and brighter manner,

compared to how he would do it in a state when he is not happy, G-d forbid.

So too regarding the resolutions and everything done at the gathering,

that it is done in a happy and uplifted atmosphere –

consequently, it is done in an easier and more lively and deeper and brighter manner. And especially since this is not merely a mood of joy,

but this is a joy that is "Simchaseinu" in the plural,

a joy that unites the "Commander-in-Chief",

the Most High,

with all those who belong to His army,

and with every one of the Jewish people.

The matter of joy in the time of "Zman Simchaseinu" is even more emphasized in that,

that immediately at the beginning of the festival one begins the days with the blessing "Shehecheyanu v'kiyamanu v'higiyanu lazman hazeh",

and also the end,

the conclusion of Zman Simchaseinu is also with the blessing "Shehecheyanu v'kiyamanu v'higiyanu lazman hazeh"⁹ –

which indicates the special joy of this time.

That is, even before one reaches the end of Zman Simchaseinu,

one already knows that one will conclude Zman Simchaseinu with a blessing of Shehecheyanu,

and with a joy that is connected with Torah,

Simchas Torah,

for Torah is the "order-book" of "Tzivos Hashem",

of every Jewish child who belongs to the Most High's army –

consequently, the preparation now for Simchas Torah is with a special joy and gladness,

for this is the same festival of Sukkos,

only this is the eighth and ninth day of Sukkos

(as it is called in the Torah "Shemini" etc.).

As a result of all the aforementioned matters which bring a special joy during this gathering –

it is understood,

that when one is in a mood of great joy,

the "evil inclination" can have no effect on Jewish children,

for not only does the Jewish child not listen to it,

but he tells it,

that it

(the evil inclination)

has absolutely no value and no worth,

for it found him at a time when he stands in great joy together with the Most High and with the Most High's Torah!

And furthermore:

Every Jewish child is not only happy himself with the Most High and His Torah,

but he has also influenced every Jewish child he met,

that he too should be happy,

by telling him about the great joy,

and also told him,

that this is a joy that comes together and is connected with the firm resolve that from now on one should become a better "soldier",

a better member of "Tzivos Hashem",

and also endeavor that all those who are in "Tzivos Hashem" should ascend in holiness,

rise higher and higher.

And through the conduct of "Tzivos Hashem" being in such a good manner –

it will surely bring good blessings from the Most High.

For just as we see by an army of a "Commander-in-Chief" who is a human,

to differentiate,

that when he sees that the army conducts itself in the best manner, he gives each of them a special "medal",

a special distinction and all kinds of rewards for what they have done until now, with the certainty that they will surely rise in this –

So too by "Tzivos Hashem",

good conduct brings the blessings and distinctions and rewards from the Most High,

together with the certainty that one will rise in goodness.

And the rising will be so great,

until one will completely nullify the evil inclination,

and go with a great victory "from strength to strength"¹⁰,

from one "Simchas Torah" and joy of a mitzvah to another,

and especially beginning this from "Zman Simchaseinu",

more and more.

Until all this culminates and brings even more quickly the greatest joy that will be for the Jewish people and for every Jew –

when we will very soon go out of exile,

and we will come to our Holy Land,

in the true and complete redemption through Moshiach Tzidkeinu,

who will come "now",

right now,

as I have just sung –

"Moshiach now"!

In order to further distinguish the time of "Zman Simchaseinu",

that it should be completely clear that the joy is the true joy because one is distinguished as "Tzivos Hashem",

the Most High's army –

the Most High made,

that several of the mitzvos of this time reflect the conduct of an army in a simple sense¹¹.

We see by an army in a simple sense,

that it is customary that it has special "tents"

(tents),

a special place,

where the "soldiers" live. So too they have special weapons,

"weaponry",

so that they can carry out their "mission" as a proper army,

and in order to be victorious in the wars they must wage.

Why is it conducted this way below? Because this is how it is in the conduct of the war against the evil inclination,

which is your true "mission",

to be victorious in the war against the evil inclination.

However, there is a difference between a war of flesh and blood and the war of "Tzivos Hashem":

The Most High said,

that the weapons of "Tzivos Hashem" are of a completely different kind,

such weapons that are not connected with hitting or fighting or, G-d forbid, spilling blood!

Therefore the Most High says,

that instead of what an army of flesh and blood does when it wants to show that it has been victorious –

one brings out and shows all kinds of weapons,

"rifles" and various things with "bullets" and "spears" and "daggers" and knives etc.,

with which one shoots and storms,

and one considers that with this one shows that this is the proper and true army –

Instead of this, the Most High says to His army,

that when they want to prove that "Yisrael inun nitzuchaya"¹²,

how does one show this –

through the fact that you show that you learn Torah and fulfill mitzvos,

and you show it openly and proudly.

And all these matters stand with emphasis and openly in the time of "Chag HaSukkos",

"Zman Simchaseinu":

Sukkos is a time,

when the Most High commanded that every Jew who belongs to "Tzivos Hashem",

and especially Jewish children –

should be connected with a special "tent",

with a sukkah,

just as "soldiers" in an army in a simple sense live in "tents",

as above.

This mitzvah contains a special content,

in that it reminds every Jew and all Jews that "In sukkos I caused the children of Israel to dwell when I brought them out of the land of Egypt"¹³,

meaning, that the Most High set up for the Jews special "sukkos",

when He took them out of the Egyptian exile,

when they became a nation,

"This day you became a people"¹⁴,

and became the Most High's army,

"Tzivos Hashem".

And when the days of the year come which the Most High chose for "Zman Simchaseinu",

He commanded that one should again remember the "In sukkos I caused to dwell",

and not merely remember,

but also show through their conduct that they conduct themselves in such a manner,

through the fact that "In sukkos you shall dwell"¹⁵,

through the fact that one dwells during the days of Sukkos in a sukkah,

meaning, that when one needs to eat or do similar things,

one does so specifically in a sukkah,

and one makes a special blessing on this,

"Who sanctified us with His commandments and commanded us to dwell in the sukkah"¹⁶,

and the first time one does it one also makes the blessing of "Shehecheyanu"¹⁷,

thereby showing how one rejoices especially for having received this mitzvah from the Most High.

And in addition to the emphasis on Chag HaSukkos,

how Jews are compared to an army that lives in "tents",

one finds specifically in this time also the matter of weapons in the aforementioned manner:

It is explained in the Midrash¹²,

that the mitzvah of the Four Species has the aforementioned content:

Since there was a "war" during the Ten Days of Repentance and Yom Kippur,

when one confessed and repented etc. –

in order to show that the Most High has forgiven and pardoned all the sins that were once,

and said,

that from now on every Jew and all Jews,

and especially Jewish children –

"And Your people are all righteous; they shall inherit the land forever, the branch of My planting, the work of My hands, to be glorified"¹⁸

(with all the explanations of the matter),

the Most High commanded that one should fulfill the mitzvah of the Four Species.

That is, instead of what other nations go out

(to show the victory)

with a "rifle" –

a Jew comes and goes out with a "lulav";

instead of what one goes out with "bullets" etc. –

a Jew goes out and brings with him an esrog;

and instead of what others have a "dagger" etc. –

a Jew takes hadassim and aravos!

And the Jew stands with all these four species,

and he stands in the "tent",

in the military "barracks" –

which is the sukkah,

and makes a blessing "Who sanctified us with His commandments and commanded us concerning the taking of the lulav",

and gives a shake,

and shows the whole world,

that "These trust in chariots and these in horses"¹⁹,

they need to resort to weapons that spill blood and are harmful –

but Jews wage their wars,

Jewish wars,

the war against the evil inclination,

in a manner that is done through the Four Species in particular and through Torah and mitzvos in general.

And through the war against the evil inclination being waged in such a manner,

through the Four Species and Torah and mitzvos –

the true victory is achieved,

which is without spilling blood, G-d forbid,

and on the contrary,

it is with joy,

for even the evil inclination itself is happy that one has vanquished it!

Because ²⁰ when the yetzer catches itself that one did not obey it and one vanquished it,

consequently it did not cause a Jewish child to sin

(since every Jewish child belongs to the army of the Most High) –

it becomes satisfied with that which it

(the yetzer)

carried out its true mission

("mission"),

which is not, Heaven forbid, to cause a Jew to sin,

but only to test a Jew,

that a Jew should demonstrate his true talents and his true strength and his true attachment to the "Commander-in-Chief",

through Torah and mitzvos!

For in order to demonstrate this, one needs the yetzer,

so that one should see,

that everyone who belongs to "Tzivos Hashem" is a strong "soldier" who is not affected by all sorts of "tricks" with which the yetzer tries him,

through that which he

(the "soldier")

shows it that he belongs to "a wise and understanding people" ²¹,

to the army of the Most High,

and goes out towards it with a lulav and an esrog and hadasim and aravos.

And at the time that one demonstrates the victory over the yetzer in such a manner,

with joy,

it becomes a blessed day and a blessed Yom Tov and a joyous Yom Tov.

And this then brings down also the blessing and success and the joy for the entire year –

and all kinds of its produce for good *²¹,

so that the entire year becomes a blessed one,

both for the children and for their parents and for all the relatives,

with good health and good livelihood and with much pleasure from each one of you and from all of you together.

Which this is accomplished,

as mentioned,

through that which one begins the year in such a manner,

that already at its beginning,

on the festival of Sukkos,

one demonstrates that one stands in a state of joy,

and with all the four species,

with all sorts of weapons,

Jewish weapons;

and one utilizes it –

with a cheerfulness and with a blessing,

and for the first time one also makes the blessing of "Shehecheyanu".

Which this brings in even more success in the nullification of the yetzer entirely,

and moreover –

the yetzer comes and thanks for that which one did not obey it,

and shows its satisfaction from that which one did the opposite of what it said,

and from then on it ceases to confuse. Because it sees that in any case it will not be able to accomplish anything;

consequently one has peace of mind from the confusions of the yetzer,

and one can add even more in diligence and persistence in learning Torah and fulfilling mitzvos,

and doing all this,

with joy,

the joy of Torah and the joy of a mitzvah.

However, along with this comes a caution:

Sometimes it happens,

that the yetzer interferes,

and at the time that it sees that a child

(or an adult)

is joyous –

it begins to make noise,

that since one stands in a state of joy,

one should become "wild"

(become wild)

and do the opposite of what one must,

contrary to how a Jew should conduct himself,

i.e., as one who belongs to the army of the Most High should conduct himself!

It is, however, self-understood,

that everyone who belongs to "Tzivos Hashem",

must conduct himself with the greatest "discipline". Even at a time of "the time of our joy"!

And on the contrary:

When this is "the time of our joy",

this is the proper and fitting time for him to demonstrate even more how satisfied and cheerful he is with that which he is in "Tzivos Hashem",

which he does through that which he obeys every command that the Most High has told him,

and not looking at that which he is in a state of great joy,

so that if he desires a drink, he first makes a blessing "Shehakol Nihyeh Bidvaro".

I.e., although he is exhausted from the dancing and he very much wants a drink –

he reminds himself before drinking that "In the beginning, G-d created the heavens and the earth" ²²,

that the Most High created everything around him,

and says it with the special text of "Shehakol Nihyeh Bidvaro". So too, at the time that he needs to rest and eat in order to strengthen himself,

or he needs to eat in order to fulfill the mitzvah of the Yom Tov meal and the like –

he remembers, however, every time,

that he must always begin with a thanks to the Most High,

to the "Commander-in-Chief".

And not only does this not disturb the joy,

but on the contrary –

this adds to the joy,

and the joy adds to this,

to the vitality with which he makes the blessing and thanks the Most High!

And at the time that he rejoices with the Most High,

"Yisrael will rejoice in its Maker",

and rejoices in fulfilling Torah,

all the more so in fulfilling the "great principle of the Torah" ²³ of "Love your fellow as yourself" ²⁴ –

he influences every Jewish child in the same direction.

Until when he comes home from this gathering,

he tells the parents and all those who are in the house –

how great the joy must be in "the time of our joy",

and that this is a joy that is connected with fulfilling the Most High's mitzvos and learning His Torah,

until this reminds him that "I caused the children of Israel to dwell in sukkos when I brought them out of the land of Egypt",

Until he concludes his speech with them, saying,

that through that which one learns Torah and fulfills mitzvos,

and when the time of "the time of our joy" comes,

the festival of Sukkos,

one fulfills the mitzvah of "You shall dwell in sukkos for seven days… because I caused the children of Israel to dwell in sukkos when I brought them out of the land of Egypt" –

the Most High will also take us out, very soon,

speedily in our days,

from exile,

each one of you and each one of us and each one of the Jewish people,

and will bring them all to our holy land,

"a land which… the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year" ²⁵,

and there specifically in Jerusalem, the holy city,

and to the Temple Mount and to the "Sanctuary, Hashem, which Your hands established" ²⁶.

And the more one will add in the joy of Torah and the joy of a mitzvah and the study of Torah and the fulfillment of mitzvos with joy,

and together with this with the greatest "discipline" –

it will hasten the coming of Mashiach Tzidkeinu,

together with the true and complete redemption,

which will be speedily in our days, literally.

The Yom Tov of "the time of our joy" itself has within it several days,

and today's gathering is on the third day,

Tuesday,

of the portion of Vezos Haberachah.

The portion of "Vezos Haberachah" contains the blessings with which Moshe Rabbeinu blessed all Jews,

and wrote them into the Torah,

which the entire Torah is

(as you just said ²⁷)

"Torah was commanded to us by Moshe, an inheritance for the congregation of Yaakov",

i.e., it is an inheritance for each one of you and for each one of the Jewish children and for everyone who belongs to the Jewish people.

So in the special verses of the portion which are connected with today's day ²⁸,

it is told that Moshe said a blessing for Yosef,

but since this was written into the Torah,

it is understood,

that this became an inheritance for every Jew,

that he should know,

that every Jew who belongs to the same people to which Yosef belonged –

he is blessed with all the blessings that are said there,

if he conducts himself as Moshe Rabbeinu wanted,

who conveyed the will of the "Commander-in-Chief",

of the Most High.

The blessing of Yosef consists of that,

as it says in the verse –

"Blessed of Hashem is his land, with the bounty of the heavens, with dew, and with the deep that crouches beneath" ²⁹.

I.e., the blessing encompasses and includes everything that is in the heavens, with dew, and in the deep that crouches beneath,

which includes everything that the Most High created,

as I just said that "In the beginning, G-d created the heavens and the earth",

and the blessing is –

that one has all blessings both in "the bounty of the heavens, with dew" and in "the deep that crouches beneath",

and in a manner of "bounty",

which is connected with sweetness and pleasure and delight ³⁰.

I.e., the blessing is in a manner that he does not need to toil for it,

rather he receives it with delight. He toils in learning Torah and fulfilling mitzvos,

and then the Most High gives him all the blessings as stated,

both "from the bounty of the heavens",

and "from the deep that crouches beneath",

until he continues –

"and from the bounty of the produce of the sun, and from the bounty of the yield of the moons" ³¹,

as he enumerates the details.

And the Most High gives it to each one of you and each one of the Jewish people in a manner of "bounty",

because this is a people that conducts itself according to the inheritance that it received from Moshe Rabbeinu –

the Torah.

The blessing to Yosef is particularly relevant at a time when Jews conduct themselves in the ways of Yosef,

for Yosef occupied himself with feeding the hungry,

because since he was able to help them –

he did so,

and did so for years on end –

so too is the conduct of every Jew according to the great principle of "Love your fellow as yourself".

Which in practical terms means –

that when you know that there is a Jewish child who is hungry,

either hungry spiritually –

that there is a matter in Torah about which he does not know;

or hungry literally –

one must see that he be given tzedakah,

so that he should have something to eat or drink and the like.

And this can be done in all ways:

either by giving yourself,

or through your parents or an older brother or an older sister –

you fulfill the "great principle of the Torah".

Which this brings even more the Most High's blessings,

particularly the blessings of "from the bounty of the heavens, with dew, and from the deep that crouches beneath" with all the details thereof,

until the blessing that is the main blessing,

which is the blessing for each one of the Jewish people and for the entire Jewish people –

that Mashiach Tzidkeinu should come,

and take out of exile each one of us and each one of you and each one of the entire Jewish people,

and they will go together to our holy land,

as mentioned earlier

(section 14).

Tzedakah has within it an additional special segulah,

that it hastens the redemption,

as Chazal say ³² "Great is tzedakah, for it brings the redemption closer" –

which therefore one will also now,

as is customary at every gathering,

conclude with the matter of tzedakah.

And particularly since the gathering is in "the time of our joy",

a time when it is necessary to ensure that if there is, Heaven forbid, a poor person,

he too should be joyous,

through that which one gives him tzedakah

(from your "allowance" and the like)

or one endeavors that your parents should give from their money for tzedakah more than they would have wanted to give before you spoke with them and showed them the example,

and thus you will also influence other Jews.

Which all these tzedakos together bring that the redemption should come very quickly.

Accordingly, one will conclude the gathering,

as mentioned,

by distributing three coins to each one:

Two of them should be given for tzedakah;

one for tzedakah in general,

and the second for a tzedakah that is connected with "the time of our joy",

i.e., a tzedakah that will enable everyone who needs it to be able to be joyous properly;

and the third coin is so that you should do something with it in a good manner,

a Jewish manner –

for example,

buy something upon which one needs to make a blessing,

and then make the blessing and bless the Most High and thank Him for that which He chose you to be in His army

(in His army),

and gave you these items for eating and drinking,

and the mitzvah of sukkah,

and Torah and mitzvos in general.

And since every gathering is concluded with a melody of joy,

it is certainly necessary to conclude a gathering that takes place in the time of our joy in such a manner.

Therefore, one will sing the regular melodies that are at every gathering:

"Yibaneh Beis HaMikdash bimheirah b'yameinu",

and before that –

"Uztu eitzah v'sufar" ³³,

that one completely nullifies the yetzer,

until

(as mentioned)

it thanks for that which one did not help it;

and then it is certainly that "But the righteous will give thanks to Your Name; the upright will dwell in Your presence" ³⁴ –

that one settles very soon there where the Most High is found

("in Your presence"),

and He is found there in the most revealed manner –

which is the Beis HaMikdash,

in Jerusalem, the holy city.

And since this is "the time of our joy",

one should also add a melody of joy that is sung on Simchas Torah,

for now are the days when one prepares to celebrate "Simchas Torah",

consequently one will already now conclude with this melody.

May it be His will,

that all the above should further hasten your diligence and persistence in the mitzvah of the time of our joy,

and in Torah and mitzvos in general,

which will further hasten the true and complete redemption.

Which then will be the completeness of the people –

through that which "a great congregation shall return here" ³⁵,

that each one of you and each one of us will unite and go together with Mashiach Tzidkeinu to our holy land;

Together with the completeness of the Torah –

taking with them the Torah and mitzvos that were fulfilled with joy,

including especially the mitzvah of sukkah and the mitzvah of the four species,

and the mitzvah of tzedakah,

the mitzvah of Minchah prayer and the mitzvah of learning the verses, etc.,

the twelve verses and sayings of Chazal.

And from the completeness of the land –

a peaceful Eretz Yisrael and a complete Eretz Yisrael and a Jewish Eretz Yisrael,

i.e., that all will recognize that "the eyes of Hashem your G-d are upon it" ²⁵ –

wherever one turns, one sees that one conducts oneself as the Most High wants,

and consequently it is certain that "the Guardian of Israel neither slumbers nor sleeps" ³⁶,

that the Most High guards Eretz Yisrael and the people of Israel and all Jews,

and guards them with all the strength,

as a "Commander-in-Chief" who "created the heavens and the earth" can guard.

And immediately there will be "the glory of Hashem shall be revealed" ³⁷,

that all acknowledge how the Most High is the "Commander-in-Chief" of the entire world.

Which this was accomplished on Rosh Hashanah,

when one crowned the Most High as "King over all the earth" ³⁸,

and He was crowned by Jews,

"a people close to Him" ³⁹,

all together,

and brought about that it should be "and the kingdom shall be Hashem's" ⁴⁰,

in the true and complete redemption through Mashiach Tzidkeinu, very soon.

Then it will also be "Hashem is One and His Name is One"⁴¹,

a single and unique "Commander-in-Chief" in the entire world,

and over the entire world and over all nations,

and in the fullest manner –

and speedily in our days, literally.

We will sing "Take counsel together, but it will be thwarted"

"But the righteous..."

"May it be His will... that the Holy Temple be built speedily in our days, and grant us our portion in Your Torah"

the melody of the hakafot of his father, of blessed memory.

[The Rebbe shlita gave to the male and female counselors, may they live, ten-cent coins,

to give to each and every child, may they live, three coins:

one to give for charity in general;

the second for charity related to "the time of our joy";

and the third to do with it "as they see fit"].