English translation — שיחות שנאמרו ב"יחידות" - אור לכ"ז תשרי, יום שלישי פ' נח ה'תשמ"ה

A general "yechidus" of the guests, may they live, who arrived here for the month of Tishrei.

The last holiday and festival of the month of Tishrei, which is "abundant in festivals"¹, is the festival of Shemini Atzeres and Simchas Torah.

Our Sages, of blessed memory, say²,

that the entire matter of Shemini Atzeres

(and Simchas Torah) is,

because the Almighty says to the Jewish people that "your separation is difficult for Me",

therefore He makes a special holiday with the Jewish people

("tarry with Me one more day")

to prevent the "your separation".

As discussed several times³, there is a precision in this:

Seemingly, it should have stated that the Almighty says to the Jewish people

[or in the parable there –

the king to his beloved]

"our separation is difficult for Me",

and not "your separation",

your separation from each other? Because since every word in the Torah is exact, one must say that this is exact.

The explanation in this is,

that a matter of "our separation" between the Jewish people and the Almighty indeed cannot be,

because a Jew and the Almighty and the Almighty and a Jew never separate from each other. Rather, what causes the Almighty longing

("difficult"),

is "your separation",

that Jews among themselves should, Heaven forbid, become separated one from the other.

That is, although one finds oneself in different places due to the Almighty's mission,

nevertheless, through this there is a distance and interruption and separation in place,

which can bring, Heaven forbid, also to a separation in spirituality.

Therefore the Almighty added a special holiday,

that should prevent the "your separation",

that Jews should not, Heaven forbid, separate from each other.

And when the Almighty does a matter, it is a certain thing that ultimately He carries it out,

that even though from the aspect of distance in place there can be a separation in spirituality and in thought –

the Almighty's advice will certainly help.

And since we now come from this holiday –

it is understood also regarding our matter,

how much it is important to prevent the "your separation",

that although one travels apart each to his place,

one should nevertheless stand in a manner of unity.

The holiday of Shemini Atzeres and Simchas Torah,

which the Almighty specially made in order to prevent the "your separation" –

is also a matter of the joy of Torah that is made upon the completion of the Torah,

that is, this is a day when one finishes the Torah and "they link the beginning to the completion"⁵,

one begins the Torah.

And one could say,

that these two matters

(the completion of the Torah and the prevention of "your separation")

are related to each other:

When one contemplates the matter of the Torah

(even without excessive depth),

one will immediately grasp,

that also in the Torah there is the matter of preventing the matter of separation:

The Torah is divided into many portions

(fifty-three⁶ or fifty-four⁷),

each portion speaks about different things;

and together with this it is "one Torah",

one and only Torah,

and a unified Torah,

to the extent that the division into so many portions not only does not harm,

but adds to the connection and unity,

because each part in the Torah completes the other.

And as one sees this simply in the portion of Bereishis:

It is indeed a long portion that speaks and encompasses an extremely long time⁸,

and also the portion of Noach speaks about a long time

(but a shorter one than Parshas Bereishis),

and certainly the portions of Shlach are even shorter

(regarding the time that they encompass).

And nevertheless one sees,

that one cannot suffice with Parshas Bereishis alone,

and in order to understand Parshas Bereishis properly,

one must come to know about what is discussed in Parshas Noach and in the later portions.

And especially according to what Rashi explains at the beginning of Parshas Bereishis⁹,

that "Bereishis" means "for the sake of Israel who are called the first and for the sake of the Torah which is called the first",

that is, the matter of "Bereishis" is that Jews should study Torah. So in order to study Torah and fulfill its commandments properly,

one needs to know the entire Torah,

unlike in Parshas Bereishis which speaks only about one commandment,

and as Rashi says at the beginning of the portion¹⁰ that there is a multitude of commandments,

and there are also many parts

(portions)

in the Torah.

Just as this is in the Torah, so too is it among the Jewish people:

Every Jew is a "mitzvah" in himself,

a "holy nation"¹¹,

a holy creation in himself;

but together with this, his holiness reaches the ultimate perfection specifically when he comes to other Jews. In order that an "I" can carry out his mission of "to cause His name to dwell there"¹²,

and according to the teaching of the Baal Shem Tov on this¹³,

he needs the help of other Jews,

and of many Jews,

until the help of the entire Jewish people –

because the Jewish people,

the entire Jewish nation,

when they pray to the Most High and ask for His blessings,

the prayers are said not in the singular

(for oneself alone),

but in the plural,

for the entire minyan and for the entire Jewish people,

until the manner of "all of us as one"¹⁴.

And therefore, from the unity in Torah one also takes the power to nullify the "your separation",

for just as it is with Torah, so too is it with Jews,

that when an "I" knows that he receives help from another Jew,

and he must come to the help of another Jew who will add to his perfection –

and consequently, this adds to the unity of Jews.

Based on this, it will be understood why the matter of "it is hard for me to part from you" is said specifically regarding Shemini Atzeret.

The simple explanation of "your separation" is indeed connected with the pilgrimage festival,

that after the Jews ascended for the pilgrimage to Jerusalem, which is a "city that was joined together" –

"that makes all of Israel into friends"¹⁵, a city where all are in unity –

each one went to his place,

"every man under his vine and under his fig tree"¹⁶,

and therefore one must safeguard the matter of "your separation".

So ostensibly, the matter of the pilgrimage festival applies to Pesach, Shavuot, and Sukkot –

so why is the matter of "it is hard for me to part from you" safeguarded only on Sukkot?

And according to the above it will be understood –

because the matter of "your separation" is safeguarded in a revealed way specifically when one completes the entire Torah,

i.e., when one has already learned the entire Torah,

for then one already knows that the Torah is "one Torah",

a single and unique Torah,

and together with this it is divided into many portions,

where each portion has many verses, commandments, and instructions,

and specifically when one finishes all the details,

the entire Torah,

then it is Simchat Torah.

This teaches a Jew,

that specifically when he unites himself with other Jews,

in a way that the Torah desires,

"in ways of pleasantness and ways of peace"

(the ways of Torah)¹⁷,

then he nullifies the "your separation".

According to this, however, the question turns the other way –

why indeed is it necessary to separate from one another?

To this the Baal Shem Tov answers,

that this is for the sake of the service of "to cause His name to dwell there":

Just as the Most High desires that Divinity and Judaism should dwell in the entire world –

He placed the holy mission upon every Jew,

that wherever he goes he should be "one's agent¹⁸

(of the Most High¹⁹)

is like himself",

an agent of the Most High to make there a dwelling place for Him, blessed be He²⁰.

And because of this, the scattering in "place" is worthwhile,

being in a state of distance of place from one another,

since the distance is for the sake of a single and unique purpose –

to bring Divinity there.

For Divinity is indeed not divided by place and time,

and it is the same matter everywhere,

"the whole earth is full of His glory"²¹.

But in order to reveal this in every place,

that in every country and in every city and in every neighborhood and in every house is the same Most High

("the whole earth is full of His glory") –

the holy mission was given to every Jew,

in every place,

to spread this.

Consequently, it is understood,

that separating from one another cannot, Heaven forbid, bring about something that is opposite to the mission,

to bring the true unity

(the unity of Hashem)

in every place,

this cannot, after all, affect the unity among Jews.

For the power for this, every "I" has from that which the Most High gave him His Divine powers,

one's agent is like himself,

with the powers of the Most High.

Consequently, the limitations of place and time and the like are nullified,

since one goes on a mission from the One Above,

all things that could hinder the execution of the mission are nullified.

And one carries out the mission with joy,

drawn from Simchat Torah²².

Following this, the place is here to pause on today's lesson in Rambam²³,

where the Rambam says regarding the law of agency,

that "throughout the entire Torah, there is no agent for a transgression except for me'ilah alone"²⁴.

And what the definition of "me'ilah" is,

to safeguard every item that is holy to Hashem,

whether sacrifices for the altar or items for the Temple treasury,

and "even if one consecrated a garbage heap full of dung, etc."²⁵ –

that one should not derive benefit from it. And anyone who benefits from consecrated property,

which is a "transgression",

contrary to the will of the Holy One, blessed be He,

and the mission of a Jew is,

that he should maintain and strengthen the holiness of safeguarding from all kinds of blemishes and the like.

And therefore me'ilah is the one and only exception where it is said "a person's agent is like himself"²⁶ also in the opposite,

for a transgression:

because it is desired that a person should do his mission not only with the powers of the One Above,

but that he should throw himself into it also with all his own powers,

until self-sacrifice –

therefore he was given,

from the aspect of free choice,

the power also to make an agent like himself for an opposite matter.

Only this possibility was given in such a manner,

that one is certain that "none who are driven away will be driven away from Him"²⁷,

and one will surely repent.

Based on this, one will also understand what the Rambam says that "throughout the entire Torah, there is no agent for a transgression except for me'ilah alone".

Now, the question on this is known²⁸:

It is known that there is agency for a transgression also regarding sending a hand into a deposit²⁹

(i.e., when someone has a deposit with him,

and he told another to send a hand into that deposit,

to damage it or take from it,

the guardian,

the one who sends,

is liable),

and also regarding slaughtering and selling²⁹?

And the answer to this is known²⁸,

that in the other two places

(sending a hand and slaughtering and selling)

the liability upon the one who sends is not from the principle of his agent is like himself:

When he tells the other to send a hand into the deposit,

the one who sends is liable not from the principle of his agent is like himself,

rather the "negligence" consists in the very fact that he says this to the other.

Similarly, regarding slaughtering and selling, the liability upon the one who sends is also not from the principle of agency,

and as we see that even if a minor does it, he is also liable.

Consequently, it is understood what the Rambam says,

because the one and only place where it is said "a person's agent is like himself"

(regarding a transgression)

is regarding me'ilah.

And it will be sweetened according to what was explained above in the inner aspect of the matter:

Since every Jew has a "mission" to make the entire world a dwelling and abode for the One Above,

i.e., that the world should be "holy",

and to safeguard that no one should touch that holiness –

therefore, specifically regarding this matter it was said "a person's agent is like himself" also for a transgression.

Because the manner of service is,

as mentioned above,

that he should throw himself into it with his own powers,

"with all your heart and with all your soul"³⁰ –

therefore he was given the power to make an agent,

and from the aspect of free choice he can make that agent also for an opposite matter.

This is also connected with what was explained above regarding the unity of Israel:

The question is known³¹:

How does one obligate a Jew that it should be "and you shall love your fellow as yourself"*³¹,

when the One Above created him in such a way that he is an entity unto himself,

and is in a particular place,

to do there matters of Torah and mitzvot?

Now, the explanation of this is,

as mentioned above,

that the mission of each and every one in his own particular place is only "to cause His name to dwell there",

to bring there G-dliness and Judaism,

and consequently the mission strengthens the unity among Jews,

until it can be the actual "and you shall love your fellow as yourself".

And in this comes an emphasis according to what was explained regarding the matter of agency concerning me'ilah,

where it is emphasized how much the mission was given over to every Jew,

to the extent that he must invest in it also his own powers.

From all the above it is understood,

that the physical "being scattered apart"

not only does not lead to "your separation" in spirituality,

but on the contrary,

it unites Jews even more.

When Jews remember how their mission is the same, this brings out even more the unity among them,

that even while being scattered apart they are united.

And especially when one remembers immediately at the beginning of the day,

saying "Modeh ani lefanecha Melech chai vekayam shehechezarta bi nishmati",

that the Almighty is a King who restores souls –

which thereby reminds that a Jew has upon himself the holy mission from the Almighty.

And especially that the mission consists of him uniting himself with all Jews,

until the manner of "kamocha",

and through this he unites the entire world,

that it should be a dwelling place for Him, blessed be He.

This is the holy mission that every Jew,

both men and women,

both small and great,

has.

For although a child does it only from the aspect of "chinuch",

nevertheless in practice his beginning of the day with "Modeh ani lefanecha Melech chai vekayam",

and he knows,

as one born of a "maamin ben maamin"³²,

that the same thing is said by Jewish children,

wherever they may be,

with the same content and wording.

And through the implementation of this "kulanu ke'echad" –

the "Barechenu Avinu etc. be'or panecha"¹⁴ is drawn down,

that the Almighty blesses every Jew and all Jews,

from small to great,

both men and women,

that they should have all the blessings from the Almighty.

And especially as a new year begins,

which is connected with reading and learning in the Torah of the new "Bereishis bara Elokim es hashamayim ve'es ha'aretz" –

the blessings consist of the Almighty giving each one both from "shamayim",

heavenly matters,

and from "aretz",

"earthly" matters:

That he should be able to fulfill Judaism healthily and with joy,

and be able to learn Torah with himself and around himself,

and fulfill mitzvos happily and healthily;

and that his livelihood should be a healthy and happy one,

which should be used only for healthy things,

for he has banei chayei umezonei revichei and has no worries,

consequently his livelihood is a kosher and happy one,

and his dwelling and his eating and drinking and garments are in a happy manner,

and also when he has dealings with non-Jews he does so in a happy manner and in a healthy manner,

for he does it entirely according to the instructions of the Torah.

When one conducts these matters in the aforementioned manner,

one unites the entire world with the nations therein,

that they should know "ki Atah Shimcha Hashem levadecha elyon al kol ha'aretz"³³.

This is an addition to what was discussed at the conclusion of the farbrengen of Shabbos Bereishis³⁴,

that one should endeavor to increase in the study of Torah and observance of mitzvos in general,

and included in this is to increase in Torah study sessions among Jews.

And in this there comes an addition,

that one should also fulfill the mitzvah that the Almighty commanded Moshe Rabbeinu³⁵ "to compel all inhabitants of the world to accept the mitzvos that were commanded to the Bnei Noach",

and consequently also regarding Torah study sessions,

one should endeavor that the Bnei Noach should learn the laws of their mitzvos,

and fulfill them.

This will add to the help that non-Jews need to give to Jews when one must approach them in the time of exile.

They should help out both in matters of livelihood,

both in matters of protection,

and also that not only should they not harass Eretz Yisroel or Jews in any place they are,

but on the contrary –

they should protect and guard and not allow anyone to touch a Jew.

And certainly they should not allow anyone to touch Eretz Yisroel,

the Jewish land;

they should be the "shomrim",

since one is in exile,

and their intention is to protect Jews from undesirable things,

so that Jews should only help out a little,

and the main thing should be accomplished through "ve'amedu zarim"³⁶.

And simply –

that non-Jews should help Jews in the last days of the exile,

that one should not be awed by the exile,

rather it should be "light in their dwellings"³⁷,

the brightness of Torah and commandments and Judaism,

even during the time of exile.

And all this will bring about

(and the nations will help)

that Jews, very soon, will return to our holy land through our righteous Mashiach.

Every Jew from small to great,

men and women,

"with our young and with our old, with our sons and with our daughters"³⁸ –

with the completeness of "the perfection of the people".

And return with the entire Torah,

"the perfection of the Torah"

(that one has just finished learning "Vezos Haberachah",

and immediately began with renewed vitality and joy,

Parshas Bereishis).

Which will also bring about the perfection of the Land,

that in addition to the territories that belong entirely to Jews,

Jews will also receive the remaining territories,

in pleasant ways and in ways of peace,

together with "Hashem your G-d will expand your border"³⁹.

And simply,

that all the good resolutions that every Jew accepted during the month of Tishrei,

from Rosh Hashanah until Shabbos Bereishis,

blessing the month of Cheshvan –

are in the manner of "the seventh month which is satiated and satiates⁴⁰ with abundant good for all Israel for the entire year"⁴¹,

that it saturates the entire year with all the blessings that one needs,

meaning, one does not merely have blessings, but one is satiated with them.

And it becomes a year of light,

and a year of blessing,

because this is a year of Torah and a year of joy,

And speedily, literally in our days, also a year of revealed redemption through our righteous Mashiach,

who will redeem us and lead us upright to our Land,

speedily, literally in our days.

And particularly since each of you will be made a messenger of a mitzvah to give charity,

for "great is charity, which brings the redemption closer"⁴² –

this will further hasten the true and complete redemption through our righteous Mashiach,

speedily, literally in our days.

B) "Yechidus" of the group of Bar Mitzvah and their parents, may they live

May¹ the Almighty bless and grant success to all these Bar Mitzvah boys,

together with their parents and brothers and sisters and all relatives,

and the entire Jewish people,

for this is a joy for the entire Jewish people.

And since this is a joy for the entire Jewish people when a Jewish child becomes Bar Mitzvah or Bas Mitzvah –

may the joy further increase the blessings that the Almighty gives to each of the Bar Mitzvah boys,

and in their merit –

to the entire family,

in material and spiritual matters.

And the Bar Mitzvah boy should be a true G-d-fearing person, a scholar, and a Chassid,

and go "from strength to strength"²,

ascending ever higher and better in all good things,

in matters of Judaism,

learning Torah and fulfilling commandments,

in good health,

and with joy and a good heart.

And in addition to the practical instructions that were spoken earlier³,

in which certainly all the Bar Mitzvah boys with their relatives are included –

there should also be a giving of charity,

as is the custom of Israel in many places,

that the Bar Mitzvah boy gives from his money to charity on the day of Bar Mitzvah,

and if it falls on Shabbos,

he gives on Friday and on Sunday after Shabbos.

And how good,

that also the parents and brothers and sisters should give charity in his merit.

And this will further add to the Almighty's blessings,

as discussed above,

and especially,

that the parents should have much Jewish nachas from the Bar Mitzvah boy and from the entire family,

and receive the nachas in health and happiness,

and all together go very soon to greet our righteous Mashiach,

in the true and complete redemption,

and speedily in our days.

In order to participate in the joy and to add to a mitzvah –

each of you will be given

(both the Bar Mitzvah boys,

and the relatives who are here)

a dollar,

to give

(the dollar itself or its equivalent)

to charity,

and may this further hasten the true and complete redemption through our righteous Mashiach.

[His Holy Presence, the Rebbe, shlita, gave each one a dollar bill to give it (or its equivalent) to charity on the day of Bar Mitzvah (as above)].

Afterwards he said:

I did not explicitly mention about learning chapter 14 of Tehillim on the day of Bar Mitzvah,

because it has already been spoken about⁵ many times,

and certainly one remembers it and will fulfill it.

C) "Yechidus" of the group of bridegrooms and brides, may they live

May the ¹ Most High bless and grant success,

that all these preparations for the wedding should be successful,

in a Jewish manner and in a Torah manner and in a Chassidic manner –

the wedding will be an everlasting edifice²,

upon the foundations of Torah and mitzvah,

at a good and auspicious hour.

And according to Jewish custom³,

presumably both the groom and the bride will give to charity on the morning of the wedding day,

which is equivalent to all the mitzvos⁴ –

this will add even more to the blessings of Hashem.

And it is also fitting that the parents also give to charity on the wedding day for the merit of the children,

the groom and bride,

and that they too should be blessed with an everlasting edifice,

upon the foundations of Torah and mitzvah,

with sons and daughters engaged in Torah and mitzvos, may they live.

And all this –

in addition to the blessings about which was spoken earlier⁵,

in which surely all of you together and each one of you is included.

And may the blessings descend in a revealed and manifest good.

And especially –

regarding the preparations for the wedding,

the wedding,

the seven blessings during the seven days,

and afterwards continuing the blessing of Hashem upon all of life,

an everlasting edifice.

And very soon may we all go together,

with the entire Jewish people,

to greet our righteous Moshiach,

when all Jews will meet with great joy,

and it will be fulfilled what is said in the wedding blessings⁶: "Soon, Hashem our G-d, may be heard in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride" with all the blessings enumerated there.

In order to participate in such a great and sublime mitzvah –

each of you will also be given,

and the relatives who are here,

a dollar for charity,

to give without a vow on the wedding day for the merit of the groom and bride,

in addition to your own money.

And as discussed above –

may all this further bring closer the true and complete redemption through our righteous Moshiach,

speedily, in our very own days.

d) "Yechidus" of a group of bochurim, may they live, who are traveling to yeshivos in other places

Surely you are all included in everything that was spoken earlier¹,

and especially since even those who were not present can now hear it from the "tape".

But in addition to this, there is also a special blessing,

which pertains specifically to you,

as the verse states²: "Each man according to his blessing he blessed them"³,

that each one has his own special blessing,

which is connected with his particular service. For in addition to the general service which pertains to all Jews,

that which "I was created to serve my Maker"⁴ in general,

there is also a special mission and particular task for each individual,

for which reason each one is considered a "full world"⁵ on his own.

Regarding yeshiva students in general,

and students of Tomchei Temimim yeshivos

(and their branches)

in particular –

our Nesiim have said,

that their particular task is to be "lamps to illuminate"⁶.

And "to illuminate" does not mean only to make light,

but also

(as has been said several times)

to make another shine,

that he too should become a "lamp to illuminate".

And the best way to accomplish this is by being oneself a living example of this,

as the verse states⁷: "I have become an example to many."

And it is understood,

that the more the "example" is revealed –

the more easily it affects the "many",

that they too should be "lamps to illuminate",

and in such a manner that those whom they illuminate will also become "lamps to illuminate",

and so it will continue until the end of the world.

And through this service, the entire concealment and hiding of the world will be nullified,

and it will be revealed, as Avraham proclaimed and carried out in his time,

and also bequeathed as an inheritance to every Jew –

"And he called there in the name of Hashem, G-d of the world"⁸ and not "G-d of the world"⁹,

because the world is not an independent entity,

for it is seen that "the glory of Hashem will be revealed"¹⁰,

the power of the active agent within the passive recipient¹¹.

This matter is also connected with today's lesson in Rambam,

in the Laws of Me'ilah¹².

What the concept of me'ilah is

(as mentioned earlier¹³),

that a Jew must safeguard,

that every matter of kodashim should be in perfection,

not to commit me'ilah in them –

whether his own kodashim,

or the kodashim of another Jew,

whether kodshei mizbe'ach or kodshei bedek habayit,

and even kodashim that are merely an assistance to kodshei mizbe'ach and kodshei bedek habayit.

And in this concept of me'ilah is also emphasized the connection with the Supreme One that is beyond time and place

(as much as this can be in this world),

as the Rambam rules¹⁴ "the me'ilah combines over a long period of time,

how so? One benefited today from hekdesh and benefited after several years in one lapse of awareness,

these combine."

From this is also understood in "the measure of good is greater, etc."¹⁵,

that matters of kodashim combine regarding good,

until the good that is seen and revealed.

Beginning from success in the study of Torah,

which is Kodesh HaKodashim,

as the Gemara says at the end of Horayos¹⁶,

that the study of Torah is "more precious than pearls¹⁷ –

than the Kohen Gadol who enters the innermost [sanctuary]",

to the Kodesh HaKodashim –

and accordingly it is understood,

that the aforementioned concepts apply to this.

And just as this is in time, so too is it in "quality",

that the concept of me'ilah and kodesh pervades all matters in the world,

regardless of their state,

from the most precious things to the simplest things,

and in the language of the Rambam¹⁸ "even if one consecrated a garbage heap full of dung, etc." –

because upon every matter in the world,

even a lower one beneath which there is none lower,

the highest level of holiness can take effect.

In this chapter of the Rambam there is a wondrous expression that the Rambam says¹⁹ that "in the entire Torah there is no agent for a transgression except for me'ilah alone",

even though ostensibly this concept also exists in other matters,

and as discussed above the explanation of this²⁰,

that in the other matters it is not because of a person's agent is like himself, but because of other reasons.

But the inner concept of this is,

that actually the entire concept of a person's agent is like himself exists only regarding a matter of kodashim,

which is above the measurements of time and quality and the value of the object in the world,

and from this emerges

(from the aspect of choice)

also the concept of agency in the opposite aspect.

And this is the general concept of "nerot leha'ir",

to disseminate holiness in the world.

Another directive for "nerot leha'ir" is derived from the fact that today is the third day on which "ki tov" was doubled²¹:

The concept of "ki tov was doubled on it" means²² "good for heaven and good for the creations"²³,

and this is also the meaning of "nerot leha'ir",

that one should not be satisfied with one's own light,

"good for heaven",

but also illuminate the "creations"²⁴,

those who for the time being are not nerot leha'ir for whatever reason,

and the best way for this is "as an example I was to the many",

through a living example,

which causes them to also become "nerot leha'ir" as soon as possible.

And the living example must be in the best possible manner –

as we see in practice,

that if one wants to effect in another a "portion" one must oneself do much more,

so that the other should receive a part of it. Such that even that part is a complete thing,

as explained elsewhere at length²⁵.

And since we are on the third day on which "ki tov" was doubled,

this adds success in the service of "nerot leha'ir",

until that this also helps the influencer,

as the Alter Rebbe brings in the introduction of the compiler to Tanya²⁶

(from the tractate "Temurah"²⁷ –

which has a connection and several shared laws with "Me'ilah")

is "enlightens the eyes of both of them Hashem²⁸,

that this adds success in the service with oneself.

May it be His will,

that just as you come from Simchat Torah,

and also from the Shabbat that is the Isru Chag of Simchat Torah,

and from Shabbat all the days are blessed²⁹ –

May all these matters mentioned be fulfilled in your study of Torah,

both Nigleh and Chassidut,

and in the influence in Torah that you will have upon everyone you can reach,

that he should set a fixed time for Torah study

(if he does not yet have it for whatever reason),

and if he has, he should increase in that fixed time in quantity and quality³⁰.

And from this Shabbos Bereishis,

which is the beginning of the year of "and Yaakov ³¹ went on his way" ³² –

may you have a year of Torah, and

(since Torah is light ³³)

also a year of light,

and in all this may there be an abundant blessing,

a year of blessing,

and all these things will add to and bring closer the year of redemption,

together with a year of Torah and a year of repentance and a year of prayer.

That the matter of prayer with Torah come together,

as the Rebbes taught ³⁴,

that there must be study of Torah in the manner of "bless Him with the Torah first" ³⁵,

through the service of prayer.

You should be occupied with the service of prayer,

as explained at length in Kuntres Etz HaChayim ³⁶,

and this will add to the study of Torah,

the revealed and Chassidus,

And very soon you should merit,

together with all of Klal Yisrael,

to learn from the Torah of Moshiach ³⁷,

in a manner of seeing ³⁸,

as explained at length in Shaar HaEmunah of the Mitteler Rebbe ³⁹,

and also in Ohr HaTorah of the Tzemach Tzedek ⁴⁰.

In order to have a share in all the above,

and also to add another mitzvah and a shlichus mitzvah –

each of you will be given a dollar,

in order to give

(the dollar or its equivalent)

for a matter of tzedakah.

And great is tzedakah,

which is equivalent to all the mitzvos ⁴¹ and brings closer the redemption ⁴² –

this will further hasten the true and complete redemption,

"With our young and with our old etc. with our sons and with our daughters" ⁴³,

the perfection of the people,

Together with the perfection of the Torah,

the revealed and the inner together,

until "those who taste life are worthy" ⁴⁴,

from the mouth of Moshiach,

Which will complete the perfection in the lands of life in spirituality and the lands of life in physicality –

the perfection of our holy land,

"a land which etc. the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year" ⁴⁵.

And speedily in our days, literally –

even more than the "Achishena" which must be in any case,

and especially since "all the ends have passed" ⁴⁶.

And it should be "mamash" as the Nasi of our generation interprets ⁴⁷,

from the term touch,

that one can feel it,

i.e., first "pointing with the finger and saying 'this'" ⁴⁸,

through sight,

and then until the sense of touch.

And may the Almighty grant you success,

that you should further increase to be on an even higher level, chassidim, G-d-fearing, and scholars,

acronym of "chayil",

"they go from strength to strength",

And very soon go to greet Moshiach Tzidkeinu,

"as in the days of old and as in former years" ⁴⁹,

as in the days of Noach,

Speedily in our days, literally.