English translation — שיחות שנאמרו ב"יחידות"אור ליום ועש"ק פ' בראשית, כ"ו תשרי ה'תשמ"ו

It is self-understood that when Jews gather together,

even when this is connected with preparing to part from one another — the main thing in this is that they are together.

And on the contrary:

Since the gathering together is connected with preparing to part from one another — it is even more relevant to emphasize that they gather together.

And in particular when they gather together in a place where they pray to the Supreme One,

the One G‑d,

and where they learn the Supreme One’s Torah,

the one Torah —

this unites the Jews even more,

so that it is revealed

(disclosed)

in every Jew that he belongs to “one nation in the land”¹,

i.e., even when one is in the world

(land)

which occupies a large area,

and divided into four distinct directions

(sides),

“westward, eastward, northward, and southward”²,

and different countries —

nevertheless it is “one nation in the land”³,

wherever a Jew is found,

he is found together with every Jew and with the entire Jewish people.

The concept of the unity of Jews in every place they are is most emphasized in occasions when it is expressed in an open manner,

that they leave the place where they are during the course of time,

and they travel

(or go)

all together to the same place,

and this is connected with the same will and with the same intention,

that they want to fulfill the same mission from the Supreme One,

Who is the One G‑d and designated the mission in one Torah.

Which emphasizes even more,

that the fact that they afterwards part from one another,

and that they live in different countries etc. — this,

the difference,

is not the main thing, G‑d forbid,

but on the contrary — this emphasizes even more the unity of Israel,

that even while being in different places, all belong to the same nation,

until they are one entity,

and they utilize the difference to emphasize the connection of one with the other,

because through the fact that they are in different places,

this gives the possibility for each one to complement and complete

(with all interpretations of the matter)

that which is not revealed in the other.

For each one is indeed in a distinct “direction”,

“westward, eastward, northward, and southward”,

and in a distinct country,

and each “direction” and each “country” has its virtues and unique matters — through the fact that Jews from different countries and “directions” meet together — each one completes the other with the unique virtue that he has.

And in simple terms,

that during the year the Jews from different places have different customs and occupations etc. —

but during this time it is used to unite Jews,

through each one giving the other from his unique matters,

so that the other should have completeness also in those matters,

in a manner of influencer and recipient,

until the influencer and recipient are in unity.

And afterwards this also influences the conduct of the entire year — that one should know,

that the purpose of the separation is the purpose of the unity.

Regarding the unity of Jews, it is indeed explained in Chassidus that in this there are two matters⁴:

There is the concept of the unity of Israel from the aspect of their root of the soul,

“that they are all compatible and one father to all of them,

and therefore all of Israel are called actual brothers from the aspect of the root of their souls in the one Hashem,

only that the bodies are divided”⁵;

Afterwards, however, there is the concept of the unity of Jews as it is also in the divided bodies,

“because in each and every one there is a quality and level that is not in his fellow and all need each other,

and thus there is an advantage and virtue in each and every one that is higher than his fellow and his fellow needs him”⁶.

And this is the innovation in the concept of unity that is accomplished through the fact that all travel from one another to their places,

to different places with different customs and different actions, speech, and thoughts —

because “there is an advantage and virtue in each and every one that is higher than his fellow and his fellow needs him”,

i.e., that each Jew actually completes the other,

whether men or women,

whether adults or small children,

even very small children.

And just as when a Jewish child is born –

he becomes openly a member of the Jewish people,

and since "the people of Israel live and are eternal",

he is a member of the Jewish people throughout all the coming generations and all the past generations

(for also the souls of the past generations are "eternal",

consequently they are also present now with all the strength of a soul),

the "great congregation"⁷ of the people of Israel,

which became a "great congregation" since the giving of the Torah⁸.

From all this it is understood that the matter of separation between Jews is not only not a true separation,

but on the contrary –

it reveals the deepest unity among Jews,

as they are all a "single structure"⁹ where one part of the structure must connect to the other.

As mentioned earlier, the matter of the "great congregation" of the people of Israel was revealed especially at the time of the giving of the Torah⁸,

when all Jews stood together to receive the Torah,

and with them were also the souls of the generations before the giving of the Torah¹⁰ and also those of the generations after this¹¹,

until the end of all generations.

This is reflected also now,

when Jews gather together in a place of Torah,

with the thought that is connected to Torah,

and with the intention to spread Torah and arrange daily Jewish life according to Torah –

that all this is connected with unity.

And although in fleshly eyes it appears that one leads a diverse life in diverse countries and in diverse occupations –

on the contrary,

this even more completes the "single structure" of the "great congregation",

that it becomes a great congregation in perfection,

"all is within it",

in this "great congregation" there are all the good things and good qualities that exist in diverse countries and occupations,

and in a manner of the unity of Israel.

And especially when one is permeated with the thought,

that "everything that the Holy One, blessed be He, created in His world, He created only for His glory"¹²,

that is, that every thing that the Most High created in the world,

is "for His glory" of the Most High who is the "One G-d",

the singular and unique. For since this is "His world",

His world,

the world of the Most High who is the One G-d,

it is understood that it is truly a singular and unique thing,

and that which there are differences within it,

"how manifold are Your works"¹³ and "how great are Your works"¹⁴,

they are all unified in the mission of "for His glory",

of giving honor to all things that are connected with the Most High,

and certainly –

giving honor when one performs a commandment of the Most High,

that one does it as a thing to which one has the greatest honor and the greatest importance and the greatest connection.

And all this strengthens even more the "heavenly assistance",

the help of the Most High,

that every Jew and all Jews receive,

as mentioned several times.

And as one says every day after eating,

if it is a meal that requires the blessing after the meal

("and you shall eat and be satisfied and bless"¹⁵),

that one recites the blessing and thanks the Most High for that which He prepares and gives from His full, open, holy, and ample hand.

Thus, this comes about when one prepares below the vessels and channels,

the ways to receive the blessings from the Most High,

"the One G-d",

through conducting oneself according to the "one Torah" and through the "one Torah",

and with the singular intention of "I was created to serve my Maker"¹⁶.

And this is further strengthened when all have the same essential hope for the singular and unique and distinguished redemption –

the true and complete redemption through our righteous Mashiach.

This redemption is distinguished from all redemptions in that it will be an eternal redemption¹⁷,

for then all undesirable matters will be nullified,

as the Rambam brings¹⁸,

and all will be "free for Torah and its wisdom",

and Jews will be occupied with "knowing Hashem"¹⁹,

with connecting themselves to the Most High,

until this will affect all "inhabitants of the world"²⁰,

and this will stand openly and in a recognizable manner throughout the entire world.

When one has one's own efforts,

and in addition also has the blessing of Hashem,

from His full, open, holy and expansive hand –

it is a certain thing,

that one will be successful in it,

in a good manner and in a joyful manner and in a healthy manner.

All that was said above is certainly valid with full force in every time and in every place when Jews gather together.

And to a very great degree,

and to a very soulful degree,

this is when one gathers together in a place of Torah and a place of prayer,

a synagogue and a study hall.

And especially when this is a place where the Nasi of our generation,

His Holiness, my father-in-law, the Rebbe,

learned and prayed and worked and performed good deeds –

over the course of ten years.

As "holiness does not depart from its place"²¹,

since every holy thing and good thing comes from the Above,

the source of all holiness and all the holies and of every good thing and all good things

(it is just as He is eternal, so too is every thing that is connected with Him) –

so too regarding the aforementioned matters.

Just as this is regarding the place where one gathered together,

so too is it regarding the time:

We are now at the conclusion of the month of Tishrei,

at the beginning and "head" of which month

(which is also Rosh Hashanah)

all Jews stood with the one and only thought and desire and hope and certainty "that you make Me king over you"²²,

to accept the Above anew,

with renewed powers and strength and vitality,

as "King of Israel" and "King over all the earth"²³.

And after Rosh Hashanah one continues and goes "from strength to strength"²⁴,

through the "Ten Days of Repentance",

until the "one time in the year"²⁵,

in which also the matter of unity is emphasized.

And afterwards it comes out in revelation in a manner that it "breaks through the fence"²⁶,

that one places it above measure and limitation,

because one enters into "the time of our rejoicing"²⁷,

the days of Sukkot in general,

and especially at the conclusion and seal of Sukkot,

Shemini Atzeret and Simchat Torah.

And together with this one has the resolution,

that one will take from the joy of Simchat Torah for the entire year,

in a manner of "everlasting joy upon their heads"²⁸,

a joy that is drawn into every day and into all the days of the coming year.

All of which emphasizes the matter of unity that occurs specifically at this time.

And especially when one makes the vessel for this,

as Rashi says²⁹ on the verse "And I will grant peace in the land",

"that peace is equal to everything",

that through having peace one is a "vessel" for "everything",

all the blessings.

And especially when one expresses peace in a revealed manner,

through Jews from different countries and different circles and with different character traits and different occupations gathering together –

which shows how they are all unified,

and in a manner that this gives strength and certainty that the separation of the sitra achara is only an external thing that does not disturb, Heaven forbid,

the peace and wholeness,

and on the contrary,

through this the unity is expressed with greater emphasis and greater strength.

Then all the aforementioned matters are emphasized,

which are connected with love of Israel and unity of Israel in a revealed way.

All of which further reveals and adds to the blessings of the Above,

that which the Above has given to every Jew and to each one of us in particular,

within the community of Israel,

the writing and sealing for good and the final sealing for good for a good and sweet year in the revealed and evident good,

with all matters of blessing and success –

it is drawn and continued throughout the entire year,

and in a manner of "they go from strength to strength",

that one goes ever higher and broader and stronger and more vital and more internal and more soulful in all these matters,

and consequently the Above certainly adds further to all His blessings,

including His help,

"heavenly assistance",

that one should be able to carry out all the good resolutions of the month of Tishrei in a good manner and in a complete manner.

In this matter itself, there is a novelty and emphasis due to the determination of this year:

As mentioned several times during the month,

this year is a leap year,

a "complete year" ³⁰,

i.e., a year that is a complete year in all respects,

to the extent that the Torah of Truth calls it by the name "complete year" ³¹ –

consequently,

all these matters mentioned which are opened during the month of Tishrei are drawn down not as in an ordinary year

(a "simple year")

for twelve months,

rather, the Almighty gives strength, vitality, and success in the resolution,

that one should continue this in all thirteen months of this leap year.

And in particular, the month that is added in a leap year is the month of "Adar",

a month of joy –

one has

(also)

an addition in the matter of joy ³² that is drawn from the month of Tishrei.

And this is also a month of redemption,

regarding which the Gemara ³³ says "adjacent redemption to redemption",

in which the matter of unity is emphasized, as above.

From this one has the blessing that it should indeed be "adjacent redemption to redemption",

that from the redemption with which the Almighty redeems every Jew from his undesirable matters each and every day "from His full, open, holy, and broad hand",

which is a matter of "individual redemption",

as the Alter Rebbe explains ³⁴ that regarding this one says "He redeemed my soul in peace" ³⁵,

it is not merely a redemption and salvation,

but a redemption in peace and completeness ³⁶ –

one comes from this,

and in adjacency,

to the general redemption of every Jew and of all Jews as part of the Jewish people.

And as it is written "And you shall be gathered one by one, O children of Israel" ³⁷,

that the Almighty Himself gathers each Jew as an individual,

and gathers together all Jews,

and goes together with them to our holy land,

"a land which the L-rd your G-d cares for; the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year" ³⁸,

And there itself –

in Jerusalem, the holy city,

"the city that is united together" ³⁹,

a city that has the special quality of "uniting" all Jews,

until they all become a "great congregation",

And there itself –

on the "holy mountain",

and in the third Holy Temple.

For the Holy Temple is a special Temple, different from all other Temples,

as mentioned earlier

(above)

regarding the future redemption,

that it is an eternal redemption,

so too the Holy Temple is an eternal Holy Temple ⁴⁰.

And this is brought about through the service of every Jew who leads a "G-dly life",

a life that is permeated with G-dliness,

and makes his private home a "miniature Sanctuary" regarding which the Almighty says "And I will dwell in their midst" ⁴¹,

in every Jewish home,

through His resting in every Jewish heart,

from small to great and from great to small ⁴².

And this is also connected with the matter of unity –

for this is the content of the service of a Jew,

"Hear O Israel, the L-rd our G-d, the L-rd is One" ⁴³,

that despite the fact that the world has four directions,

alluded to in the letter dalet of the word "Echad" ⁴⁴,

and also

(from above to below and from below to above)

the seven firmaments and earth,

which are alluded to in the letter chet of the word "Echad" –

all of this begins,

and is permeated with the alef of "Echad",

which is the Master of the world ⁴⁵,

the Almighty,

i.e., that everything is imbued with the unity of Hashem ⁴⁶.

And all this unites further,

and makes even greater,

the vessels and channels for receiving the Almighty's blessings.

In addition to this, there is a special emphasis that comes from the weekly portion,

Parshas Bereishis,

which is read each and every year at the conclusion of the month of Tishrei:

The content of the portion is,

that "In the beginning, G-d created the heavens and the earth" ⁴⁷,

and afterwards* ⁴⁷ was the creation of all the details of the world,

various details in "heavens" and various details in "earth".

From this it follows,

that the same Creator created all the details of the world –

a matter of unity.

Furthermore,

even after creation it is written "And G-d saw everything that He had made, and behold, it was very good" ⁴⁸,

i.e., that all matters of the world are not merely "good" but "very good",

from the perspective of the Almighty.

And in this a Jew can add through his service –

as it is said in the portion "which God created to make"⁴⁹ –

"to rectify"⁵⁰,

meaning that the Above desires that a person,

and particularly a Jew, of whom it is said "you are called man"⁵¹ referring to "likeness to the Supernal"⁵²,

should add in the world through his service,

and the Above gives him G‑dly powers for this, that he should be able to fulfill the mission,

in a G‑dly manner,

above measure and limitation –

and through this he will reveal how the entire world is indeed "very good".

How is this accomplished each and every year –

with the beginning,

that every Jew and all Jews are blessed with children, life, and ample sustenance,

as they have already been sealed in the "writing and sealing for good" and "final sealing for good",

on condition that one then continues this every day,

and in all the days of the entire coming year for good and blessing,

in a revealed and manifest good,

and in a manner of "a perfect year",

and in a manner of perfection in all matters.

In continuation of the above, there is also the custom,

that before parting from one another,

one unites further in a matter and mitzvah that is "equivalent to all the mitzvot"⁵³,

the mitzvah of charity.

This is done by each one receiving the same amount in the mission of the same mitzvah of charity to give the amount

(or its value)

upon arriving at his place where he is located

(for now –

until Mashiach comes and gathers us all to one place,

one land),

together with an addition according to the generosity of his heart.

The concept of charity in general also emphasizes the unity between the giver and receiver,

that although superficially they are opposites,

this one is a "giver" and that one is a "receiver",

not only does charity not emphasize the difference between them,

but on the contrary,

according to the Torah of truth and the Torah of life, charity emphasizes the unification between them,

and is a means to unite them.

To the extent that through the mitzvah of charity the "giver" becomes a "receiver" and the "receiver" becomes a "giver",

moreover,

as our Sages, of blessed memory, said⁵⁴ "more than the householder does for the poor,

the poor does for the householder".

In addition to the aforementioned virtue in charity,

there is another concept in this:

the mitzvah of charity recalls "charity did the Holy One, blessed be He, perform with Israel in scattering them among the nations"⁵⁵,

meaning that although superficially exile is a matter of deficiency,

nevertheless the intention in this is that there should be revealed the "righteousness of His scattered ones in Israel"⁵⁶

(upon which verse the aforementioned homily is based),

the fulfillment of the promise⁵⁷ "Jerusalem shall be inhabited as open villages".

And as explained in many places⁵⁸ that "open villages" and "His scattered ones" are the same concept –

and it is said "do not read it as 'His scattered ones' but rather as 'His dispersed ones'"⁵⁹,

that it is connected with "dispersion",

because they are the same letters,

although this is in a different order –

consequently this alludes,

that the service of Jews is to make from the "dispersion" of exile,

a matter of "His scattered ones",

to change the orders of exile.

In simple words this means,

that even while in exile a Jew conducts himself as a "free man",

for he studies Torah,

and "there is no free man except one who engages in Torah study"⁶⁰.

And on the contrary –

the fact that he studies Torah in exile,

shows that not only does exile have no effect on him,

but on the contrary,

he illuminates the darkness and limitation of exile with the light of Torah which is above measure and limitation,

"longer than the earth and broader than the sea"⁶¹.

This matter is also connected with the conclusion of the weekly portion –

"and Noach found favor in the eyes of Hashem"⁶²:

An "I" must know,

that regardless of what is happening in the entire world around him,

even when it appears to him,

or someone tries to convince him that he is alone in the good deed he is about to do and who knows if others will help him –

it is said that every "I" is "found favor in the eyes of Hashem",

for just as "Noach was a righteous man"⁶³ so too "all Your people are righteous"⁶⁴,

that every "I" is called "Noach",

consequently he brings about this "Noach Noach",

"rest for the supernal ones and rest for the lower ones"⁶⁵,

through his conducting himself in a manner of "satisfaction before Me that I spoke and My will was done"⁶⁶.

What this does even more –

just as the concept of "chen" simply,

that without looking at his good deeds and good words and good thoughts,

whether he does them perfectly or not,

he has the concept of "chen"

(grace)

in the eyes of Hashem⁶⁷.

And consequently it is understood and certain,

that he has all the success that he wants to have,

and even more success –

according to the understanding of the Supernal One,

which is incomparably greater than the will of man,

and "His full, open, holy and broad measure".

And especially since beforehand one has the "good thought",

and this comes out in good speech,

and afterwards this comes out in good deeds,

for the deed is the main thing⁶⁸,

this is most emphasized and it comes out in actuality and openly.

In addition to the general matter mentioned above which is connected with the weekly Torah portion

(Bereishit)

and the upcoming weekly Torah portion

(Noach),

there is also the instruction from the Alter Rebbe⁶⁹ that one must live with the particular measure of the day.

The beginning of today's lesson is⁷⁰ "This is the book of the generations of Adam",

where the order of the chain of descent of many generations after Adam the First is recounted,

where each generation and all generations are a "book of the generations of Adam".

And from this there is the instruction to every Jew,

that every Jew has a "book" which indicates how he should conduct himself,

because he is "the generations of Adam",

"earth to the Supernal One",

he was born into a nation that has a special blessing to follow and resemble

("adamah")

the Supernal One,

as it were,

through his walking in the ways of Hashem.

And in this there is an addition in the conclusion of the lesson⁷¹ –

"and he begot Methuselah",

for Methuselah lived many years,

even more than Adam the First⁷².

This demonstrates the power that every Jew has,

that although ostensibly there were greater righteous ones before him,

beginning with Adam the First,

and the righteous ones in each and every generation –

nevertheless, each one is given the power that "the labor of my hands should surpass the deeds of my fathers, Avraham, Yitzchak, and Yaakov"⁷³,

until even regarding length of days and good years simply,

he can attain more than Adam the First!

And especially since for a Jew the matter of "the Giving of the Torah" was added,

he has the "book of the generations of Adam",

the Torah scroll,

from the Supernal One,

and he has in actuality the deed is the main thing,

the good thoughts,

which descend into good words,

which are then revealed in good deeds,

i.e., that the "book" is drawn into his "generations",

into his "days of his life"⁷⁴,

and also into his "generations" simply,

children and grandchildren,

until the end of all generations.

In addition to what was stated above, there is the particular instruction from today's Rambam lesson:

In the conclusion of today's Rambam lesson

(the end of Hilchot Mechusrei Kapparah⁷⁵)

it discusses⁷⁶ the laws of the "sliding scale offering".

And the content of the matter is,

that "I do not ask except according to their ability"⁷⁷,

therefore,

when an incident occurs that requires a Jew to bring an offering,

it is emphasized in one of the offerings that it can be "sliding scale".

That is, the Supernal One says openly,

that what He requires, that one should offer a sacrifice,

draw near⁷⁸ and give over to the Supernal One,

i.e., for holy matters and holy purposes –

this is dependent on "the means of his hand",

according to the powers and the capabilities that he has,

beginning from his capabilities in money.

And this is from one extreme to the other –

from the most valuable offering,

which costs a lot of money,

until the smallest offering which costs a minimum of money.

In this very matter there is a novelty in the last halachah of today's lesson:

"A rich person who said, 'The offering of this metzora is upon me,' and the metzora was poor, behold this one brings on his behalf the offerings of a rich person, for the hand of the one who vows has the means;

and a poor person who said, 'The offering of this metzora is upon me,' and the metzora was rich, behold this one brings on his behalf the offerings of a rich person, for this one who vows is obligated in the offerings of a rich person."

And here the matter of love of Israel and unity of Israel is most emphasized –

in the very matter that one Jew brings the offering of another Jew,

which the halachah states that one Jew can bring an offering for another.

But the main novelty and emphasis in this law is,

that even a Jew who is a poor person, G‑d forbid,

if he wants to have the merit of offering a sacrifice for another Jew,

he may offer sacrifices for another Jew even a rich person.

This is seemingly not understood:

Since it is speaking about a “sliding-scale offering”,

and it is said that according to the law a poor person must bring according to his ability –

how is it that if he vowed to bring a sacrifice for another Jew who is a rich person –

he must bring a rich person’s sacrifice! The law is that “I require nothing… but according to their power”! From where will he get it?

So this is indeed the novelty of the law:

Since “I require nothing… but according to their power”,

it is a certainty,

that because the law is that the poor person must bring a rich person’s sacrifice –

he has the capacities to do so.

And from this it is also understood in the service of man:

that when a Jew has a good thought up to a good speech that he should do a good thing which seems to be beyond his capacity –

“the Holy One, blessed be He, credits it as if it were done”⁷⁹,

and he receives from Above the power to carry it out!

Because the Jew has resolved within himself,

that regardless of his capabilities,

he wants to do another Jew a favor with self-sacrifice –

it is a certainty that the Almighty will help him so that he can fulfill this resolution,

and in a manner that he can bring a rich person’s sacrifice for another Jew,

even though at the time he makes the resolution he does not see the capability in the eyes of flesh.

And as mentioned several times⁸⁰ that was seen several times by my revered father-in-law, the Rebbe, the leader of our generation, matters similar to this,

including a famous story⁸¹,

that a Jew came to him who was offered to give a sum which was not according to his standing and situation,

and he was given a blessing etc. –

afterwards he became a rich man,

and it was expressed in that from his money the Tanya was printed for the first time in the USA in all its parts,

for which the Jew gave all the money,

with a pleasant countenance⁸²,

and out of abundance,

and he had several times as much left –

even though when he promised it, it was beyond his worth.

And the very fact that my revered father-in-law, the Rebbe, revealed this matter,

and in a way that became publicized –

causes it to become

(like all stories and instructions of a Nasi)

a directive for every Jew and for all Jews.

And regarding our matter:

Even though they are separated from each other,

at the time one makes the good resolution that the unity of Israel should remain,

it is a certainty,

that even though for now they are scattered and divided⁸³ in exile,

the Almighty will surely grant success and they will maintain the unity of Israel.

And the matter of “the unity of Israel” is also a vessel for the blessing of Hashem,

“Bless us, our Father, all of us as one, with the light of Your countenance”⁸⁴,

that through “all of us as one” the “Bless us, our Father…

with the light of Your countenance”⁸⁵ is realized,

in a luminous manner and in a healthy manner and in a joyful manner.

And simply –

that one receives all the blessings from the Almighty.

And especially when one precedes this with an increase in the commandment of charity in actual deed and action,

as mentioned above,

and one takes upon oneself the aforementioned mission.

That all these things together cause that “the charity that the Holy One, blessed be He, performed with Israel by scattering them…” brings about “Yours, Hashem, is the charity”⁸⁶

(which is said⁸⁷ as preparation for the month of Tishrei),

And one draws down the Almighty’s greatest charity and innermost charity –

the true and complete redemption through our righteous Mashiach.

And especially since “Great is charity, for it brings the redemption closer”⁸⁸.

And it will be with the greatest alacrity

(for the matter of alacrity is emphasized in the commandment of charity),

“I will hasten it”⁸⁹ in the redemption itself –

“I will come with the clouds of heaven”⁹⁰,

that the redemption arrives in a manner of “I will hasten it”,

and “I will hasten it” within “I will hasten it”,

Speedily in our days,

immediately, literally in our time,

Amen, may it be His will!

His Holiness, the Rebbe, shlita, distributed to all the male and female guests, may they live, one dollar each,

to be given

(or exchanged)

to charity when they reach their destinations.

--------- * ---------

May the Almighty help and grant success to each of the Bar Mitzvahs,

together with their parents and relatives and brothers and sisters –

in addition to all the blessings that were spoken about earlier.

For this is a special blessing,

that the Bar Mitzvah should be at a good and successful hour.

And may this be a good beginning to go "from strength to strength"² in all matters connected with Judaism,

beginning with the study of Torah and the fulfillment of the commandments,

and in a manner of adding and going and light,

"they will go from strength to strength."

And all this should further hasten the fulfillment of the promise and the destiny of the conclusion of the verse³ –

"God will appear in Zion,"

to merit to see very soon the true and complete redemption through our righteous Mashiach in "Zion" and Jerusalem in the Holy Land,

and there itself –

in the Holy Temple.

And how good,

that on the day of the Bar Mitzvah

(and if it falls on Shabbat –

on Erev Shabbat and after Shabbat)

the Bar Mitzvah should give from his money for a matter of charity. And likewise his parents should give to charity,

and how good –

also the brothers and sisters

(although "without a vow"⁴)

according to the custom of Israel.

And great is the merit of the commandment of charity,

and especially at the beginning of the life of a Bar Mitzvah,

at the beginning of his life as one obligated in commandments who has the greatest merit to fulfill the commandments of the Holy One, blessed be He.

And this further adds to the Almighty's blessings for himself,

for the parents,

and for all the family members.

In addition to this⁵ the custom is also known to study on the day of the Bar Mitzvah

(or on the day close to it)

the fourteenth chapter of the Book of Psalms⁶ –

with joy,

and with the explanation of the words.

And this too adds to all the blessings –

in addition to the blessings mentioned before this,

which also included the blessing of "heavenly assistance,"

great success in the fulfillment of the commandments,

beginning with the study of Torah,

and all these matters in a manner of going and adding and light,

until one becomes "an example"⁷ and a living model for the entire environment.

And through the fact that another Jew becomes obligated in commandments and worthy of commandments and fulfills the commandments –

this further brings closer and hastens and advances the true and complete redemption of the entire Jewish people,

that it should be speedily in our days, literally.

And in continuation of this, each of you will also be given

(from the Bar Mitzvahs and the relatives present here),

an equal amount

(the same amount)

to each one –

in order to emphasize the matter of love of Israel with unity of Israel –

to give it to charity,

and to add also from his own

(or from her own).

And all this should be done with joy and a good heart,

and in a manner that it should influence the entire surroundings,

to spread Torah and Judaism,

and with great success and with heavenly assistance,

May it be a year of success in everything,

especially in matters of Judaism,

And furthermore, and mainly –

a year of redemption,

"a private redemption,"⁸

and also the general redemption of the entire people of the children of Israel,

And speedily in our days, literally.

His Holiness, our Master, Teacher, and Rebbe, may he live for many good days, distributed one dollar to the Bar Mitzvahs and their parents and families, may they live.

May the Almighty bless each of you,

among the entirety of Israel,

with everything that is needed,

in the physical and in the spiritual and in the spiritual and in the physical and also together.

And in addition to all the blessings and all the matters that were spoken about earlier –

you should also have the special blessing,

that all these preparations for the wedding should be with great and extraordinary success,

in a Jewish manner and in a Chassidic manner and in a successful manner,

And one should go "from strength to strength"² also in the preparations,

and certainly afterwards,

may it be an "everlasting edifice"³ upon the foundations of Torah and commandment,

be blessed with sons and daughters engaged in Torah and His commandments.⁴

And all these things –

out of true expansiveness,

with children, life, and ample sustenance.

And certainly one will maintain

(indeed without a vow⁵)

the Jewish custom,

that on the day of the wedding⁶ the groom and the bride and the parents should give to charity

(in addition to the regular charity)

in merit of the wedding,

and of course –

before the chuppah.

And one should do all these good things with joy and a good heart,

consequently it will break through all barriers,

even the barrier of "the blessings of Hashem" –

the blessings of the Almighty will be with everything that is needed,

and regarding the "everlasting edifice" in particular,

in a manner that is beyond measure and limitation.

And as mentioned above –

may the preparations be with great success,

and the wedding at a good and auspicious hour,

and may you merit to have a "house of gathering for the wise"⁸,

and a faithful house to Hashem and His Torah.

And may all this further hasten the fulfillment of the prophecy

(which is mentioned in the "Seven Blessings"⁹),

"Soon etc. will 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" –

for every wedding of every groom and bride during the time of exile hastens the fulfillment of this prophecy,

and especially when one connects it with charity,

which "brings the redemption closer"¹⁰.

In order to have the merit to participate in the joy of Israel in general,

and in particular a great joy and an infinite joy¹¹ like the joy of groom and bride and weddings in Israel –

I will give each one of you,

also to the relatives who are here,

a sum as participation in the charity that you will give,

and this will be a sum of one dollar,

equal for each and every one,

in order to further emphasize the matter of the unity of Israel.

And this will further bring the redemption closer,

and add to the blessing of Hashem in everything,

and very soon may there be "in the cities of Judah and in the streets of Jerusalem...

the voice of the groom and the voice of the bride",

And before this –

there will be the "great assembly shall return here"¹²,

in the Holy Land,

and there itself –

in Jerusalem and "in the streets of Jerusalem",

and afterwards also "on the holy mountain"¹³ and in the Holy Temple.

And as a preparation and assistance in the building of the Holy Temple –

every Jew must build his house in the manner of a "miniature Sanctuary",

and this further hastens the "I will hasten it"¹⁴ of the third Holy Temple which is already built above¹⁵,

and will very soon descend below,

in the true and complete redemption through our righteous Mashiach.

The Rebbe, the Lubavitcher Rebbe, shlita, distributed one dollar to each of the grooms and brides, may they live.

May the Almighty help and grant success to each one of you,

among all of Israel,

in all that is needed,

in the physical and the spiritual and the spiritual and the physical,

And in addition to the blessings mentioned above in the same place,

in this place,

which is a synagogue and study hall,

there is the special blessing that is connected with the "study hall",

the study of Torah,

for Torah in general is the "cup of blessing" for all blessings,

and in particular and especially for blessing and success in the study of Torah itself.

Which includes both the study of the Torah itself,

and the inner dimension of the Torah,

the soul of the Torah,

and the soul of the soul of the Torah².

And especially when one studies it in a manner that one unifies the "body" with the "soul" of the Torah,

until it becomes one study,

and with the same vitality and with the same fervor and in a manner of "lamps to illuminate"³.

And all this further adds to the aforementioned blessings,

and especially to the blessing of success in the study of Torah in a manner that the study leads to "greatness in study"⁴,

through "raising the discussion to reach the halachic conclusion"⁵,

the action within the study itself,

and afterwards also in completeness –

the action of fulfilling the commandments,

until in a manner that one disseminates it to the "outside",

until the "outside" that has no outside beyond it.

Which is connected with the matter of "may your springs spread forth outward"⁶,

which is indeed the "spring" from which all the "rivers" emerge,

and the "broad rivers"⁷,

and all the matters related to it and branching out from it.

And certainly –

the spring acts upon the "land",

that there should be the "it gives birth and brings forth"⁸,

through having the "blessed waters" from the "spring",

and especially "springs" in the plural,

and especially when they are in a manner of "dissemination"⁹.

And above all,

in action which is the main thing¹⁰ –

one should increase in diligence and persistence in the study of Torah,

in a manner of "you have toiled"¹¹,

for then one has the true promise of the Torah of truth,

a promise in a manner of "truth" which is drawn from the beginning of the study and the middle of the study and the end of the study of each and every study –

that there will be the "and you will find"¹¹.

Which leads to success in the fulfillment of the halachah

(which is brought in the laws of Talmud Torah of the Alter Rebbe¹²) –

that it is a commandment upon each and every Jew to study the entire Torah

(as explained there at length).

And to do all these matters in a manner of "lamps to illuminate",

according to the command of our Nesi'im,

for their command is also a granting of power,

and together with this –

an additional encouragement,

and together with this –

a stimulation and an increase in success.

Until it will indeed be the "you have toiled and found",

that through the "toil" properly comes the "finding" as required and properly,

and as explained several times¹³ the precise wording "and you will find",

that in addition to what one has according to the measure of toil, one also receives beyond the measure of the toil,

and so on many times.

All these matters hasten the fulfillment of the prophecy "I have found David My servant"¹³ which refers to Mashiach our righteousness,

as the Gemara says in tractate Sanhedrin¹⁴ that three things come through absence of mind,

finding etc. and Mashiach our righteousness.

The subject of tractate Sanhedrin is indeed about the laws of the Sanhedrin,

i.e., it is a teaching and empowerment in particular that every individual should be worthy and actually perform the matter of "they shall teach Your judgments to Jacob and Your Torah to Israel"¹⁵,

which was the role of the Sanhedrin.

And as explained in Tanna Devei Eliyahu¹⁶,

that the role of the Sanhedrin was that "they should go and tie iron ropes around their waists and lift their garments above their knees and go around all the cities of Israel etc. and teach Israel etc.".

This itself is a matter of great toil in spirituality and physicality,

connected with travel and disruption of routine etc.,

until it is connected with "iron ropes".

And this brings a most elevated blessing,

for "iron" is indeed among the blessings with which the Land of Israel was blessed

("a land whose stones are iron"¹⁷),

and especially according to what is explained in the writings of the AriZal¹⁸ that "iron" is an acronym for "Bilhah Rachel Zilpah Leah",

i.e., it is connected with the "Matriarchs" who come together with the Patriarchs.

Until this results in a blessing in the study of Torah,

whose essence is the "marriage" between the Congregation of Israel and the Most High¹⁹,

and between each individual and his innermost soul,

which is "literally a part of G-d above"²⁰,

consequently one becomes "Patriarchs and Matriarchs",

and one produces many offspring in Torah study,

new insights,

in a manner of "to expand it"

(in the language of the Zohar²¹),

And also the matter of marriage in its simple sense –

that this becomes a close preparation for good matches,

a foundation of a Jewish home,

a home that will be faithful to Hashem and His Torah,

which is connected with the fact that it is a "house of gathering for the wise"²²,

and the members of the house,

and foremost the master of the house and the mistress of the house,

have a part and participation in this "house of gathering for the wise",

in a manner of gathering in understanding and comprehension with the wise who gather there.

All these matters also hasten that there be "and I will restore your judges as at first"²³,

the Sanhedrin in its simple sense,

in the true and complete redemption through Mashiach our righteousness –

and all this is further brought closer through our deeds and service in general,

and through the fulfillment of the commandment of Torah study in particular,

and especially –

through the commandment of charity.

It is indeed the custom of the Torah and the custom of every Jew,

to do all that depends on him so that there be "to expand it",

not only knowledge of Torah,

but addition and innovation in Torah,

and the resolution in this itself brings to action,

for "a good thought the Holy One, blessed be He, joins to action"²⁴ –

Which is accomplished through study in yeshivah,

where one has good influencers in the inner dimensions of Torah and good Roshei Yeshivah in the revealed aspect of Torah,

and both together,

until one becomes a student who sharpens his teacher,

in the statement²⁵ "and from my students more than all of them",

And then one goes,

the students together with the teachers and influencers and guides –

to greet Mashiach our righteousness,

who will teach Torah to the entire people²⁶!

Thus, just as "charity is equal to all the commandments"²⁷,

and consequently there is room to join charity to every commandment²⁸ –

one will also participate with a matter of charity.

That is, in addition to what was distributed for charity during the month,

you will be given a special charity together with your mission.

And may you merit,

to be "an agent of the Supernal Man like him",

as explained at length

(relatively)

in Likkutei Torah at the beginning of Parshat Vayikra²⁹.

This will further hasten the "and He called to Moses"³⁰ when Moses and Aaron are with them³¹,

very soon,

for "Moses the first redeemer is the final redeemer"³²,

Until also David the king Mashiach who is called "Adino HaEtzni"³³,

who would make himself soft like a worm,

as the Gemara³⁴ relates as a part of Torah and the Oral Teaching,

which is an eternal teaching.

And in particular, then one makes the proper vessels for this,

that one should reach the level of "the delight itself",

the matter of pleasure in the study of Torah in its simple sense,

all the more so according to the inner aspect of the matters.

And they should take pleasure in the study of Torah in its simplicity,

until it becomes apparent also in the success in the study of Torah.

And in all these matters –

to merit,

to be "lamps to illuminate",

until in a manner of "they shall spread forth",

until in a manner of "outside",

until an outside beyond which there is no outside –

that there should be there the "wellsprings" in a manner of dissemination.

And soon the destiny should be fulfilled,

and in particular through all these matters,

that in the future the Land of Israel will spread to all the lands³⁵,

which also includes the "outside",

And then they will gather from all the lands to the Land of Israel,

and there itself –

in Jerusalem,

"the city that was joined together"³⁶,

and there itself –

on the "Holy Mountain",

and in the "Sanctuary, Hashem, Your hands established"³⁷,

in a manner of "a great congregation shall return here"³⁸.

The Rebbe shlita distributed one dollar to all the students sheyichyu.

Before his departure he began to sing "For with joy you shall go forth".

After the evening prayer

(which took place a short time after the "yechidus"),

he began to sing "Nyet nyet nikavo".