English translation — שיחה לילדי צבאות השם

B"S"D.

Talk for the children of Tzivos Hashem, may they live, after the Minchah prayer on the fifth day of the week, Parshas B'rachah,

18 Tishrei,

the second day of Chol HaMoed Sukkos, 5746

[They recited the twelve verses and sayings of our Sages of blessed memory¹.

Afterwards they sang the melody "Vi Vant Moshiach Noh"].

The matter of a gathering

(every gathering),

including a gathering of "Tzivos Hashem",

is as its meaning:

that one gathers together several people or children,

not only in the same place,

but also with the same intention and purpose,

and also –

as this is connected with a gathering of "Tzivos Hashem" – with the same "order of the day",

with the instruction and the learning of the day in which one gathers together.

And in this

("order of the day")

one gathering is distinguished from another gathering:

even when all gatherings take place in the same place,

there is nevertheless also a difference between them in which day the gathering takes place;

And since there is a difference

(from one gathering to the next)

in the day,

all Jews know,

and especially "Tzivos Hashem",

that each day has its "order",

its instructions,

its command from the "Commander-in-Chief",

the Supreme One,

that He issued in His "book",

His book,

where He gathered together the mitzvos –

which is the Book of the Torah.

The Supreme One divided the Torah into different portions and each portion into seven sections,

and each week and each day has its portion,

and in the week itself –

each day of the week has a section of the portion that is connected with the specific day of the week.

That is:

In addition to that which the Torah

(every detail in the Torah)

is an eternal Torah² for every day and all days

[as is seen in that which you have just learned and recited the twelve verses from the Written Torah and sayings from the Oral Torah,

that even though they are taken from different parts of the Torah,

nevertheless every thing in the Torah is connected and one must fulfill it every day and the entire year] –

together with this, each day has its specific mitzvah and instruction,

the mitzvah that is dependent on time,

the main mitzvah of the day,

and its specific section in the Torah that is particularly relevant to that day,

even though on that day one must fulfill all the mitzvos and all the instructions in the Torah.

And because of the specific day and the unique mitzvah of the day, each gathering is distinguished from the other gatherings.

So too in connection with today's gathering,

it is distinguished from the other gatherings

(that were before and the gatherings that will be, with the help of Hashem, afterwards)

because of the specific day on which the gathering takes place,

and the unique section in the Torah that is relevant to that day.

Today's gathering takes place on a specific festival –

the festival of Sukkos. And in the festival of Sukkos itself –

on a specific day of Sukkos –

the fourth day of Sukkos.

The lesson from this in connection with the gathering of "Tzivos Hashem"

(that takes place on this day) –

and with an introduction:

The mission and role of every child of "Tzivos Hashem" is

[in addition to that which he himself serves the Supreme One,

learns Torah and fulfills mitzvos,

with joy –

he also has the mission from "And you shall love your fellow as yourself"³ which is a "great principle in the Torah"⁴ (as you just recited⁵)]

to show a living example of how every Jew belongs to "Tzivos Hashem",

to the army of the Supreme One.

That is,

Not looking at the fact that the children of "Tzivos Hashem" are still before Bar Mitzvah and Bas Mitzvah,

and they are

(as it appears)

small children –

they nevertheless have the same "Commander-in-Chief",

the same Supreme One,

with the same Torah;

and the Supreme One has chosen them and given them a special task and mission that there should be "And he shall turn the heart of the fathers to the children"⁶,

and as it is interpreted⁷ –

"through the children",

meaning that the children add more in "the heart of the fathers":

among the parents and among those around them, there comes more obedience to the Supreme One through the children showing a living example that they obey the Supreme One's commands and demonstrate that they do this with joy.

As you just said⁵ "Yisrael will rejoice in its Maker"⁸,

with very great joy,

through which also a great thing emerges,

that "Hashem will rejoice in His works"⁹,

that one causes and brings forth a very great joy to the Supreme One.

Because

(as you just said⁵)

"Hashem stands over him"¹⁰,

the Supreme One stands near each one,

and near each one of you in particular,

"and looks upon him and examines the kidneys and heart whether he serves Him properly"¹¹,

whether he conducts himself and serves the Supreme One as a proper member of "Tzivos Hashem";

and when the Supreme One sees that one conducts himself thus –

this increases even more the "Hashem will rejoice in His works",

and then there comes more into the joy of "Yisrael".

And accordingly, the connection of this gathering of "Tzivos Hashem" with the day on which the gathering takes place is understood:

The aforementioned matter –

the twofold joy,

the joy of Hashem in His works and the joy of Yisrael in its Maker,

with which the service of "Tzivos Hashem" is connected –

is especially emphasized at the time when they have now gathered together and held the gathering –

in the festival of Sukkos,

which is called¹² "the time of our joy",

in the plural,

which means

(as the Alter Rebbe interprets¹³)

the twofold joy of "Yisrael will rejoice in its Maker" and "Hashem will rejoice in His works".

And in the festival of Sukkos itself, the gathering takes place on the fourth day of Sukkos:

When one looks into the "Order Book",

into the holy Torah,

into the weekly portion,

Parshas Berachah,

and there itself –

in the section of today's day,

Thursday,

from the fifth to the sixth in Parshas Berachah –

one sees that there the matter of a gathering is emphasized,

that many people and many children are gathered together,

with the intention

(which is the mission of "Tzivos Hashem" in general,

"And he shall turn the heart of the fathers to the children –

through the children")

so that each one of them should further strengthen and add joy and vitality to all those around them in the matters in which a Jew needs to be content and happy –

in the matters and the mission of "Tzivos Hashem"

(as above).

And the explanation:

The portion is called by the name "Berachah". This emphasizes the matter that the Supreme One blesses

(through Moshe's blessing to the tribes)

every Jew and all Jews. And in particular

(and this is the connection with a gathering of "Tzivos Hashem")

that Jews add in learning the Supreme One's Torah and fulfilling His commandments,

and "And he shall turn the heart of the fathers to the children" –

the children of "Tzivos Hashem" show a living example in this.

It follows that the overall task of "Tzivos Hashem"

(to show a living example and influence all Jews regarding Torah and commandments)

is connected with today's portion –

Parshas Berachah which emphasizes the blessing of the Holy One, blessed be He

(through Moshe)

to all Jews,

in which blessing there is more through that which Jews add in the study of Torah and fulfillment of commandments through "And he shall turn the heart of the fathers to the children".

In Parshas Berachah itself

(where it speaks about the blessings of all the tribes)

the Chumash portion of today's day –

from the fifth to the sixth¹⁴,

where it speaks

(among the blessings of all the tribes)

about the blessings,

the very great blessings,

to the tribe of Dan, Naftali, and Asher

(the banner of the camp of the children of Dan).

That these blessings came

(also)

through that which the tribes of the banner of the camp of Dan fulfilled their mission.

What is their mission? The Torah¹⁵ says that "the banner of the camp of Dan"

(Dan, Naphtali, and Asher)

is "the gatherer for all the camps,"

meaning that this banner "would travel last, and whoever lost an item, he would return it to him."¹⁶

They gathered the items belonging to each Jew and all Jews from all the tribes and returned them to the owners of the items,

and through this –

brought joy to the owners, knowing that they had everything that belonged to them.

This is the content of a gathering in general, and particularly of "Tzivos Hashem":

The concept of a gathering is, as its name implies

(as above, section 1)

that one gathers and "collects for all the camps,"

from diverse Jewish children from diverse families and from diverse lands,

as was just seen that children from diverse lands recited the twelve verses and sayings of our Sages,

and the diverse children were gathered here in this gathering in the same place,

at the same time and with the same intention.

And particularly when it concerns a "gathering" of "Tzivos Hashem." Their function

(at all times,

and this is even more emphasized in a gathering of "Tzivos Hashem")

consists of being "the gatherer for all the camps."

That is:

In addition to the children themselves serving the Most High,

they have the mission to gather and collect all other Jews they can reach in the same "camp" of the Most High,

and "whoever lost an item, he would return it to him,"

and through this cause joy among the owners, because they have everything that belongs to them:

First of all, belonging to every Jew is the concept of love of Hashem and fear of Hashem,

that he should love the Most High and obey the Most High and fulfill all His commandments because he has fear of Him,

then he is a proper "soldier" of "Tzivos Hashem."

But sometimes the fool can come,

the evil inclination,

and want to confuse him and disturb him,

that he should, heaven forbid, lose something of the strong joy and vitality he has in learning the Torah of the Most High and fulfilling His commandments.

For this, we have the instruction from today's Chumash lesson –

the special "order of the day" of today –

that the tribes of the banner of the camp of Dan receive the most elevated blessings,

which they receive

(also)

through their fulfilling their mission to be "the gatherer for all the camps,"

and "whoever lost an item, he would return it to him,"

And from this is the instruction to each one of "Tzivos Hashem,"

that he must be a "gatherer for all the camps,"

to gather and return the lost items that belong to every Jew,

which first of all is –

to "serve Him properly" and fulfill the commands of the Most High,

and to fulfill them with joy,

"Yisrael shall rejoice in its Maker,"

and also influence those around

(on the

parents and all those around) that they should increase in the fulfillment of Torah and mitzvos.

Then he continues in this Chumash lesson regarding all Jews –

"Now he speaks concerning all of Israel"

(as Rashi explains¹⁷) –

"Your sandals shall be iron and copper."¹⁷

That is,

that Jews are protected by the Most High,

and in a manner of "your sandals shall be iron and copper,"

they are fenced in with iron doors and iron walls,

so that no one can touch them. And certainly the fool

(the fool),

the evil inclination, cannot touch them,

for when he sees that every Jew is fenced in with "your sandals shall be iron and copper" –

he understands that he can accomplish nothing with him,

and consequently he becomes completely nullified,

and one has the victory in the war against the evil inclination.

Until one concludes the Chumash lesson –

"There is none like the G-d of Yeshurun, who rides the heavens to your help, and in His majesty the skies,"

"Know, O Yeshurun, that there is none like G-d among all the gods of the nations... He is the same G-d who is your help,

and in His majesty He rides the skies."¹⁷

All Jews

("all of Israel") –

are elevated so that they stand like "skies,"

like heavens,

higher than all things found on earth.

This is accomplished through the fact that Jews perform their service in accordance with this –

that in this consists the mission of "Tzivos Hashem"

[in addition to their own service and the service of influencing others,

they also have a mission in the world] –

that they conduct all matters that are found in the land,

and they bring in and reveal how all matters in the land are connected and come from the One above,

from "Shechakim",

as you just said that the One above created "the heavens and the earth"¹⁸,

consequently it is understood that all these heavens and earth conduct themselves as is proper.

First and foremost –

through the fact that before one eats or drinks something,

one makes a blessing "shehakol nihyeh bidvaro" or "hamotzi lechem min ha'aretz" and the like,

the content of which blessing is,

that one says and brings into the matters of the land

(that one eats or drinks)

that this was given by the One above,

"shehakol nihyeh bidvaro",

"hamotzi lechem min ha'aretz",

meaning that all these matters of the land come from "Shechakim",

from the One above.

And this causes that the greatness and strength of "E-l Go'el Rokev Shamayim Go'el Uvge'uto Shechakim" also becomes the strength of the Jews

("Deleh Yeshurun she'en k'E-l bechol elohei ha'amim etc. hu oto Eloka shebe'ezrecha,

uvge'uto hu rokev shechakim")

who make the blessings

("shehakol nihyeh bidvaro" and the like),

and certainly even more so –

when those who are "me'asef lechol hamachanos",

those who conduct themselves in a manner of "ve'ahavta lere'acha kamocha" and influence every "re'acha",

a boy on a boy and a girl on a girl,

and on the entire family,

that all should be proper members of "Tzivos Hashem",

of the people of Israel.

This brings out an even greater joy in the One above,

"yismach Hashem bema'asav",

and an even greater joy in Jews,

"yismach Yisrael be'osav",

until there is joy in the entire house,

in the entire school in which one learns and in the entire Jewish people –

through the fact that one sees that Jews grow,

even from childhood onward,

and regardless of the fact that they are still before bar-mitzvah and bas-mitzvah,

they go with great joy and are "ovdo kera'uy",

they serve the One above,

and in addition to their own service they also gather

(make a gathering)

and assemble

(collect together)

all Jews whom they can reach into the same "machaneh" of the One above.

This adds further to the joy of the One above. Consequently it adds further to the blessings which the One above gives to every Jew,

and especially to those who have influenced the Jews around them,

that is:

regardless of the fact that the other is older,

or much older,

than him –

he knows that he goes with a mission from the One above

(the "Commander-in-Chief")

Who created "the heavens and the earth",

and He commanded and gave power that a small Jewish boy or girl can say a blessing and thank the One above "shehakol nihyeh bidvaro",

that the One above made everything through "dvaro",

through His speech,

"the heavens and the earth",

Then it is understood that all these heavens and earth will conduct themselves as is proper,

if one will only bring into them more Judaism and more G-dliness,

through saying a blessing and through learning Torah and fulfilling mitzvos.

And especially when one finds oneself and makes the resolutions in this,

in a synagogue and in a study hall,

in a place where one prays to the One above¹⁹ and learns the One above's Torah¹⁹ –

this adds further to the strength and to the joy of "Tzivos Hashem" in carrying out their mission and task,

And this adds further to the One above's blessings,

and to all the medals and gifts that He gives to all those who are in His army,

and through them –

He gives blessings to their parents and to their educators,

male and female guides,

Until one acts, the Almighty gives the greatest blessing,

and the main blessing –

that He sends the true and complete redemption through Moshiach our righteous one,

speedily in our days, literally.

As discussed in previous gatherings, there is another part of Torah that is connected to this day –

the lesson in Rambam,

which was also established for children, that each day they should study a lesson in Sefer HaMitzvos of the Rambam.

From this it is understood that in order to know and

(further –)

understand the announcement of the gathering that was set and takes place on this special day –

one must derive a lesson

(a directive)

from the Rambam lesson that is studied on the day when the gathering takes place.

In today's lesson in Sefer HaMitzvos of the Rambam²⁰ it discusses the law of a bechor,

the firstborn,

both among Jews,

and among animals belonging to Jews,

that a bechor must be made holy. He says in today's lesson²¹,

that when one eats a bechor animal

(which one may and must eat)

"He warned us not to eat a bechor outside of Jerusalem, etc."

The lesson from this for every Jew,

even for small children,

who do not yet have their own houses,

their own children,

or their own animals and the like:

Every matter that comes to a Jew as a first,

as a "bechor",

the firstborn thing of the day, etc. –

a Jew must connect with the Almighty and make it a holy thing.

The simple

(and together with that –

essential)

directive of this:

When a Jew

(every Jew,

without distinction –

a small child,

an adult,

an elderly person, etc.)

awakens from sleep,

at which time he becomes a firstborn person²² with a renewed soul –

the "bechor",

the first thing with which he begins the day,

must be a matter of holiness,

a holy thing.

Therefore he begins the day,

before he does all other things,

before eating and drinking,

even before dressing himself,

even before studying Torah and fulfilling mitzvos in general,

even before washing negel vasser²³ –

first of all, his first thought

(thought)

and his first speech

(speech) –

a matter of holiness,

by saying "Immediately²⁴ when he awakens from his sleep":

"Modeh ani lefanecha Melech chai vekayam shehechezarta bi nishmasi, etc."

This is the mitzvah of "bechor":

When there is a bechor,

a firstborn thing,

and likewise each day –

the firstborn person to whom the Almighty has returned a renewed soul –

he must immediately begin with a holy thought and bring it down into holy speech,

by connecting with and thanking the Almighty for giving him a new day with a new soul,

a renewed soul,

and therefore he is modeh to Him

(he thanks Him).

Then it is certainly understood,

that afterwards during the day he will be a better "member"

(member)

of "Tzivos Hashem" than he was a day before,

because he has added in this saying of "Modeh ani".

With this one says –

and this is the lesson from today's Rambam lesson that the eating of the bechor must be in Jerusalem:

A Jew must also know,

that the place where he performs the service of "bechor",

i.e., the place where he eats the bechor animal or where he says "Modeh ani"

(as the "bechor" of the day)

must be in "Jerusalem":

"Jerusalem" is the capital city of the Almighty,

of the Holy Land,

and there stood the Beis HaMikdash.

A Jew must know,

that from the place where he said "Modeh ani",

from that entire place,

the entire room where he slept and first awoke,

the entire house,

the entire surroundings –

he must make "Jerusalem",

the "capital city" of the Almighty,

the "Commander-in-Chief",

the "capital city" of "Eretz HaKodesh",

of the entire house.

And this brings that the service throughout the entire day –

the washing of the negel-vasser,

and learning Torah and fulfillment of the commandments,

beginning with the recitation of blessings –

he does with renewed joy and renewed vitality and strength.

This (the renewed vitality)

is also connected and indicated in the present day –

the eighteenth day of the month of Tishrei,

"Chai" Tishrei²⁵:

Surely each of you knows that "Chai" means –

life.

And thereby it is said that this is Chai Tishrei:

even in such a month as Tishrei,

which is filled with festivals²⁶,

with Shabbasos and with holy days –

today's day is underscored even more that this is Chai Tishrei,

the day that must bring in and does bring in even more vitality into all matters of Tishrei,

beginning with the "bechor",

from its beginning and its first utterance with which it begins each day.

There are also two lessons from today's Rambam study for the parents

("Lev Avos"),

three chapters per day in the book Yad HaChazakah,

which the lessons also have a connection to children,

as the parents will surely explain them to them.

The first matter:

The Rambam writes in today's study²⁷:

"All firstborn animals a person sees

(if they can be eaten in their blemish²⁸)

except for his own firstborn animals."

The lesson from this:

When one needs to know how to conduct oneself,

the evil inclination can come and try to confuse him so that he cannot figure things out,

and say to him:

Since the matter belongs to you,

and it is a sweet thing,

a tasty thing and a nice thing,

why must you restrain yourself from eating the thing until you first make a blessing,

and even before that –

inquire whether it is a kosher thing and kosher as it should be;

since the thing belongs to you, why must you wait? –

first of all, grab it and eat!

One says to him:

No! Since this is your own thing,

you must know that you cannot rely on yourself,

because since it is your own thing, it can lead you astray and bribe you²⁹ that you should not be meticulous that it be a kosher thing. Consequently, you may not rely on yourself,

and you must ask about it by your mentor (male) or mentor (female),

or by the rabbi,

by one who is a wise and expert person,

and specifically he should tell you that it is kosher and you may therefore eat it,

drink it or use it –

only then can you rely on it.

And in this comes a second lesson from today's Rambam study in the matter of "And you shall love your fellow as yourself":

In the chapter after this³⁰ the Rambam writes:

"An animal of partners is obligated in the firstborn",

and he explains that even though it is written³¹ "your ox and your sheep" in the singular –

"it is not said 'your ox and your sheep' except to exclude the partnership of a non-Jew",

but regarding Jews who are partners in an animal, it is obligated in the firstborn,

and the firstborn becomes holy.

What a wondrous thing this is –

that even though regarding the commandment of the firstborn it is written "your ox and your sheep" in the singular, this includes also an animal of partners,

even many partners,

because the partners are Jews and each one of them is obligated in the commandment,

consequently they must make the firstborn theirs, a matter of holiness!

The lesson from this

(as discussed in hint last night):

The commandment of the firstborn,

like every commandment

(every "order of the day")

was given to every individual Jew,

every "soldier"

(of "Tzivos Hashem")

individually.

It is, however, understood,

that when "soldiers" of "Tzivos Hashem" gather together,

through a gathering and the like,

and it becomes a whole army and a great army –

then one can be even more successful in driving away and completely nullifying the evil inclination.

And the matter is emphasized even more in the commandment of the firstborn:

According to the aforementioned law, the commandment of the firstborn is distinguished in that, in addition to every individual having the commandment,

partners can be included in it,

"the animal of partners is obligated in the firstborn,"

until –

that all Jews can be partners in it

[like the example of a sukkah where "all Jews are fit to sit in one sukkah" ³²],

and each one of them individually and all together have the commandment of the firstborn.

Even more:

Even when it concerns two partners or several partners,

until the entire Jewish people –

the verse states about this the term "your ox and your sheep" in the singular,

which emphasizes how all Jews are one thing!

The lesson from this for "Tzivos Hashem":

There is a command and directive to each one of "Tzivos Hashem",

that when he has a matter that the Almighty has commanded him,

he must conduct himself in it in a manner of "love your fellow as yourself",

influencing that other Jews should also conduct themselves this way.

And in our matter –

the commandment of the firstborn:

Earlier we spoke that the concept of "firstborn" in the service of Hashem is that a Jew begins his day with his first speech being a matter of holiness

(reciting "Modeh Ani").

There is a lesson in this from the law in the Rambam,

that also "the animal of partners is obligated in the firstborn",

which in service refers to a child of "Tzivos Hashem" taking partners to himself,

and influences others

(a boy on a boy,

and a girl on a girl)

that they should also become partners in the matter of the firstborn,

that they too should begin their day by making their first speech a matter of holiness

(by saying "Modeh Ani").

On the other hand, this does not mean, heaven forbid,

that he has half the responsibility and half the merit

(since he has drawn partners to himself) –

No! He fulfills the entire commandment of the firstborn,

which is why it is "your ox and your sheep" in the singular.

But along with this, it refers to an animal of partners,

and he must draw additional partners into the matter of beginning the day with a matter of holiness

("Modeh Ani").

And then,

when several Jews who conduct themselves this way come together,

they can further influence all the Jewish children around them who do not yet have the fortune to have such good parents and guides and teachers who raised them to begin their day by saying "Modeh Ani" –

you have this mission to influence all the Jewish children around you that they should also conduct themselves this way.

And this hastens even more the "great assembly shall return here" ³³,

that all Jews become "partners" and all learn the Almighty's Torah and fulfill His commandments.

And through this, the "partnership" in the blessings of the Almighty is also brought about, until it brings down the main blessing,

which is connected with love of Israel and unity of Israel,

that from all Jews,

from the partnership that exists among them –

becomes "your ox and your sheep" in the singular –

"a great assembly shall return here".

And we bring down the true and complete redemption through the one and only Mashiach our righteousness,

who will take out from exile every Jew and all Jews ³⁴,

"with our youths and with our elders, with our sons and with our daughters" ³⁵,

And he will take them out with joy, especially when one accepts resolutions in this during "the time of our joy",

and afterwards one carries the joy throughout the entire year,

Together with the vitality,

that one takes from the 18th of Tishrei,

the vitality

(Chai)

that exists in the special month of Tishrei,

beginning from Rosh Hashanah,

when it was "make Me king over you" ³⁶,

and one then continues it throughout the entire month of Tishrei,

and certainly on the festivals in the month of Tishrei,

and then one continues it throughout the entire year –

So that it becomes a year of blessing,

like the name of today's Torah portion –

"And this is the blessing",

And also a year of redemption –

the true and complete redemption through Mashiach our righteousness,

And this comes in a manner of a year of alacrity –

that the redemption comes with alacrity,

immediately and instantly,

speedily in our days, literally.

As is customary at every gathering,

and especially in the "time of our joy" –

one must see that with every Jew,

for every Jew is our partner

(as above),

there should be joy with the entire scope.

However, there are those who do not have this on their own,

therefore there is the mitzvah of tzedakah,

that one helps another Jew in a matter that he lacks:

If he lacks money in order to have a Yom Tov meal as it should be –

one gives him money;

if he lacks in Judaism,

in knowledge of what is written in the Torah –

one gives him tzedakah by teaching him Torah and how to fulfill the mitzvos.

Therefore, special emphasis is placed at every gathering,

also at this gathering,

that one concludes and finishes the gathering with the mitzvah of tzedakah –

by distributing to each of you three coins,

and you should give one coin for tzedakah,

and the second –

for a tzedakah connected with Sukkos,

with "and you shall rejoice in your festival"³⁷ of another Jew or of a Jewish institution,

and the third coin –

do with it as you see fit,

in a Jewish way and as it should be.

And in your merit there will also be "and he shall turn the heart of the fathers to the children" –

they will also give,

through the pushkas,

three coins to the adults.

Thus it will turn out –

as is customary at every gathering –

that we have all three lines:

prayer,

we prayed Minchah together,

and Torah,

and especially by reciting the twelve verses and sayings of our Sages,

and tzedakah.

And all these three things,

"a threefold cord"³⁸,

hasten even more the building of the Third Beis HaMikdash,

"the Sanctuary, Hashem, which Your hands have established"³⁹,

and this will be an eternal Beis HaMikdash,

for this will be in a redemption after which there is no exile⁴⁰,

an eternal redemption,

"and everlasting joy upon their heads"⁴¹ –

an everlasting joy.

Therefore, we will also conclude with singing melodies,

as is customary at every gathering,

but at this gathering –

melodies that are suited to this gathering in particular:

Since the gathering takes place on a festival,

and in particular –

on the festival of Sukkos,

which is the "time of our joy" –

we will begin with the melody "And you shall rejoice in your festival",

for in addition to the words meaning the matter of joy

("and you shall rejoice"),

the melody itself is also a joyous melody.

And immediately afterward, one should sing the melody "The Beis HaMikdash will be built speedily in our days"⁴².

And then –

the melody "But the righteous will give thanks to Your Name, the upright will dwell in Your presence"⁴³,

as it will then be in an eternal manner in the future redemption,

when we will settle in the Land of Israel,

"a land which Hashem your God cares for; the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁴⁴,

whose capital city is Yerushalayim

(as mentioned earlier),

and there will be built,

speedily in our days, literally,

the Third Beis HaMikdash.

And all these matters and all these things –

in a manner of speedily in our days,

and out of joy and goodness of heart.

[They sang "And you shall rejoice in your festival".

Afterward, the chazzan, may he live, sang "May it be His will that the Beis HaMikdash be built speedily in our days, etc.".

Afterward, they sang "But the righteous, etc.".

His Holy Majesty, the Rebbe, shlita, gave the male and female counselors, may they live, ten-cent coins,

to give to each of the children, may they live, three coins,

the first –

to give for tzedakah,

and the second –

for tzedakah connected with Sukkos

("and you shall rejoice in your festival"),

and the third –

to do with it as they see fit.

Afterward, he gave likewise to the "pushkas", may they live, for each of those present, may they live.

Before leaving, he began to sing "The Beis HaMikdash will be built"].