English translation — שיחות שנאמרו ב"יחידות" אור ליום ועש"ק פ' וישב, כ"ג כסלו ה'תשמ"ו

"Yechidus" of the guests, may they live, who arrived here for Yud-Tes Kislev

The purpose of the gathering before departing is, as discussed several times, to emphasize and ensure that the departure does not lead to any matter of division.

From this it is understood,

that first and foremost one must contemplate the matter of unity that exists among Jews.

Together with this, we have the principle of "we begin with a blessing"¹,

that the beginning of a Jewish gathering must be with a matter of blessing.

And in essence, these two matters are connected with each other,

because the content of the matter of blessing is precisely the opposite of division,

as it says in the verse² "when goodness increases, those who eat increase",

which also means that "when those who eat the goodness increase, the goodness increases"³,

that is, a multitude of people together adds to the blessing.

And especially when the multitude of people is in a state of unity,

when one helps the other –

then we have the well-known principle⁴ "it is learned,

a burden that a person lifts onto his shoulder

(that the person himself lifts it onto his shoulder and no other assists him)

is a third of the burden

(is only a third of the burden that he carries when another loads it upon him)",

and likewise it is understood also regarding the drawing down of blessing,

that in this comes the help of others⁵.

In these two matters –

the unity of Jews,

and the blessing that comes together with this –

there is an added emphasis in the present gathering,

due to the time –

the month of Kislev:

The seal and conclusion of the month of Kislev is the festival of Chanukah,

which extends for eight days,

and in this festival the residents of the Land of Israel and the residents of the Diaspora are equal:

Although regarding festivals

(that are time-dependent,

dependent on the fixing of the month)

there is a difference between the residents of the Land of Israel and the residents of the Diaspora⁶,

nevertheless Chanukah

(which is also dependent on the days of the month,

the twenty-fifth of Kislev)

is different from other festivals in that in it the residents of the Land of Israel and the residents of the Diaspora are equal,

for all observe the festival for eight days specifically⁷.

And this emphasizes the matter of unity and the opposite of division among Jews,

the residents of the Land of Israel and the residents of the Diaspora.

Likewise, in this time the matter of "we begin with a blessing" is emphasized,

for we are now in the continuation and as the "Aseres Chag" of the "festival of festivals"⁸,

Yud-Tes Kislev,

and on Yud-Tes Kislev the matter of "beginning with a blessing" is emphasized,

as is understood from the fact that the beginning of the first letter in the section "Igeres HaKodesh" in Tanya by the master of the redemption of Yud-Tes Kislev is "we begin with a blessing"*⁸.

And the arrangement of the Igeres HaKodesh was indeed done by the sons of the author,

including his successor,

therefore it is understood that in this there was certainly an intention,

and "order in Torah is also Torah"⁹ –

therefore it is understood,

that the fact that the beginning of the letters is with "we begin with a blessing",

is with a special intention,

because in this is expressed a general directive of the master of the redemption.

It is understood,

that the principle "we begin with a blessing" becomes a "rule" for all Jews,

and especially for those who walk in his ways

(of the master of the redemption)

or those who endeavor to walk in his ways.

And especially standing in the continuation of his redemption –

for the content of the redemption was that it should bring about the dissemination of his Torah and his innovations in Judaism in general and his Torah and the conduct of the Chassidim in particular,

including the general matter of "we begin with a blessing".

To understand more clearly the connection of these two matters – the unity of Jews and the matter of blessing – between themselves, and their connection with the present time, we must preface another matter:

Just as we find the matter of the absence of division between the residents of the Land of Israel and the residents of the Diaspora regarding Chanukah,

we find its parallel also in a festival that is from the Torah –

Rosh HaShanah,

which is two days,

both in the Land of Israel and in the Diaspora¹⁰.

And the content of the matter of Rosh HaShanah has a connection also to Yud-Tes Kislev,

as our Rebbes, our leaders, have informed¹¹ and publicized and explained,

that Yud-Tes Kislev is the Rosh HaShanah for the Torah of Chassidus and its ways,

and the Torah of Chassidus is indeed the "inner dimension of the Torah",

the "inner dimension" of the entire Torah.

[And this itself is especially emphasized in the determination of this year,

when Yud-Tes Kislev and Chaf Kislev fall on the same days of the week as the two days of Rosh HaShanah –

the second day and the third day].

And from this it is understood,

and in this present time the concept of unity is emphasized also from the aspect of Yud-Tes Kislev.

D. What is essentially the content of Rosh Hashanah simply, and Rosh Hashanah of Chassidus – the same concept of "we begin with blessing":

The content of the concept of Rosh Hashanah consists of a multitude of lofty matters,

including the most lofty concept of "make Me king over you"¹²,

the coronation of the Most High as King of Israel and King of the entire world.

Nevertheless, our Sages say¹³ that "the commandment of the day –

is with the shofar",

i.e., the main concept of Rosh Hashanah consists of an actual deed of blowing the shofar,

and a shofar itself is specifically a horn of an animal¹⁴,

i.e., this is a level that is even lower than the power of action of man,

because in the action of man there are also matters of intellect mixed in,

in contrast, a horn of an animal is connected with an action beneath which there is none¹⁵.

And this is a concept of "blessing" and drawing down¹⁶,

that one draws down from the highest concept of Rosh Hashanah,

"make Me king over you",

down to the ultimate descent,

a horn of an animal.

And accordingly it is also understood in the service of man¹⁷

(according to the teaching of the Baal Shem Tov¹⁸,

that from every matter that a Jew sees or hears he has a lesson and an empowerment in the service of man),

that the service of Rosh Hashanah must reach also into the "animal" within him,

the animal soul,

and in a manner that not only is the animal soul not "descending downward"¹⁹,

but on the contrary –

"the commandment of the day is specifically with the shofar".

I.e., that there comes an additional advantage from the aspect of "and much produce is in the strength of the ox"²⁰,

until there is an awakening with greater vigor and greater strength also in the "spirit of man"¹⁹ within man,

the G‑dly soul

(man –

from the term "likeness to the Supernal One"²¹),

until it becomes "draw me, we will run after You"²² in the plural,

also the animal soul²³,

that they perform their service in a manner of "we will run" which is higher even than going "from strength to strength"²⁴,

like the advantage of running over walking²⁵,

which indicates an extra alacrity and endearment

[as is seen simply in a person,

that when a matter is more beloved to him and he yearns for it –

he is not satisfied with that he is "going" to that matter,

rather he runs to that matter,

with the entire storm that is in the thing,

until "all my bones"²⁶ run with him].

And therefore the "make Me king over you" is specifically through the blowing of the shofar,

in the language of the Gemara "and with what? With the shofar"²⁷ –

because through this shofar of an animal,

the power of the animal soul,

one reaches upward until one can coronate the Most High.

And the same content –

a drawing down from the highest level to the lowest level –

is also the concept of Yud-Tes Kislev,

Rosh Hashanah of Chassidus:

It is known what our Nesi'im said and publicized²⁸,

that the main concept of "your wellsprings will spread forth²⁹ outward"³⁰ began as a continuation and as a result of the redemption of Yud-Tes Kislev.

What is the emphasis of "your wellsprings will spread forth outward"? –

When one takes the "wellsprings",

a most lofty matter,

and one "spreads" them with a true spreading,

until they reach the "outward",

which in man himself is the "power of action" within him,

the lowest power,

until this is the action that is connected with "a horn of an animal",

with the animal soul within man.

And also in this the same concept of "we begin with blessing" is emphasized,

the blessing and drawing down from the highest level to the lowest level.

E. And the aforementioned concept also pertains to these days (after Yud-Tes Kislev), not only from the aspect that being now, in the days after Yud-Tes Kislev, one has the empowerment and lesson to act in the aforementioned matters of Yud-Tes Kislev, but moreover: on Yud-Tes Kislev there was the beginning of the matter, and immediately after this one has the principle "we ascend in holiness"³¹, that when another day and another day come, the power and the awakening that comes from Yud-Tes Kislev does not become less, G‑d forbid, but on the following day there comes an elevation and addition in this, and this comes from day to day.

And the concept of "we ascend in holiness" itself

(although this is an obligation in all matters of holiness)

has a special connection to this time,

because it is stated

(as above)

in the days close to Chanukah,

that one of the special matters of Chanukah is the concept of "we ascend in holiness"

(as discussed several times):

One sees by the Chanukah lights,

that although on the first day a Jew fulfilled the mitzvah of lighting the Chanukah light in its completeness by lighting one light,

nevertheless,

when the day after this comes,

he must add and light another light,

and so he does for seven consecutive days

(seven days that are after the first day of Chanukah –

as the simple understanding of the matter,

that on the first day there is no "ascend in holiness",

and this begins only on the second day)!

[And as has been discussed several times,

that from this there is a lesson for the entire year:

Firstly, it is understood,

that since the matter of "ascend in holiness" during the days of Chanukah is drawn out for seven consecutive days,

all seven days of the week,

from this it is drawn into all the days of the year which consist of seven days of the week that continuously repeat.

In addition to this, there is the rule,

that every festival which occurs "once a year",

one time during the year –

draws all its matters upon the entire year;

and so regarding Chanukah which is "once a year",

consequently it draws the lesson of "ascend in holiness" upon all the days of the year.

And the content of the lesson is,

that even when one stands on the first day of the week,

when one might think that one must wait with "ascend in holiness" until tomorrow,

the second day –

one says,

that one stands in a movement of "lechat’chila ariber",

that on the first day one is already ascending in holiness!

And as has been discussed several times the explanation of the details in this,

and "Give to the wise and he will become wiser still" ³² –

that each one will contemplate the lesson according to his measure,

and the Supreme One will help him that it should be "ascend in holiness",

"and he will become wiser still",

more than he knew from last year or from the eve of Yud-Tes Kislev or from Yud-Tes Kislev].

What from all this is understood regarding our matter,

as in the aforementioned service of Yud-Tes Kislev –

there must come from day to day,

and as the matter of the unity and blessing of Yud-Tes Kislev also applies to these days after it.

6. In addition to this general connection mentioned above between Yud-Tes Kislev and the current gathering together, there is certainly also a particular lesson in the matter of Yud-Tes Kislev.

And as has been discussed several times

(also in the farbrengen of Yud-Tes Kislev *³²),

that there are many matters in the world in general,

and all the more so in matters of Torah in the world,

and all the more so in a general matter in Torah

(like Yud-Tes Kislev which is called "Rosh Hashanah",

i.e., it is like a "head" that includes all the limbs),

consequently one must have a detailed instruction with what to begin the study of each matter,

and all the more so of a general matter like Yud-Tes Kislev.

The master of the redemption himself indicated ³³ –

that the matter of Yud-Tes Kislev is connected to the verse ³⁴ "He redeemed my soul in peace from the battle that was against me, for with multitudes they were with me."

And the simple explanation of "for with multitudes they were with me" means the joining of multitudes,

until that all become "with me",

"as one man with friends" ³⁵.

And particularly according to the explanation of the Gemara

(in Tractate Berachot ³⁶)

that "with multitudes they were with me" means "prays with the congregation" –

where "prays" is also from the language of connection and joining

(as Chassidus ³⁷ explains that tefillah is from the language of ³⁸ "tufel klei cheres",

a matter of connection and joining),

that he joins himself with the congregation.

And the term "congregation" itself indicates a matter of joining of the multitudes,

for although a congregation is composed of multitudes,

yet "congregation" can be singular and "congregations" plural,

so when one says "congregation" in the singular it emphasizes how all the multitudes have been joined into one entity of a congregation!

7. From all that was said one has the lesson regarding the current gathering together:

Although we are now in a time of "conclusion and seal" of this gathering together

(which is seemingly the opposite of "opening"),

and we are in a time of separating from one another

(which seemingly is the opposite of unity and blessing),

when a reality of "many" is emphasized

(separate ones),

where each one has his place where he must carry out the mission,

which the mission must be specifically in different places in the world

(so that one can carry it out in the entire world,

so that everywhere there should be the "wellsprings" in a manner of "they shall spread forth") –

the instruction is that it must be "for with many I was,"

"prays with the congregation,"

the opening of a matter of unity specifically.

So that this effects in the totality of man's service,

as the Gemara says there in Berachot –

"Whoever engages in Torah and acts of kindness and prays with the congregation,"

meaning that the matter of unity and joining of the many permeates the service in all three lines and three pillars

(Torah, service, and acts of kindness).

Because regarding all these three matters it is stated in the verse –

"He redeemed in peace my soul,"

and the content of the matter of peace is a matter of connection to the utmost,

because peace is from the language of the opposite of division and separation,

and also from the language of completeness,

because when another one is added –

this adds to the completeness of everyone.

This is the power that one takes from the 19th of Kislev for the coming days when one separates from one another,

that even at the time each one goes away to fulfill his mission in separate places

(seemingly) –

he stands there with all completeness,

exactly as he was when he was "with the congregation" with the rest of the children of Israel.

And on the contrary –

this being in separate places adds to the completeness,

because specifically in such a manner he carries out his mission in completeness.

And in this one also sees the connection to "He redeemed in peace":

The matter of "redemption" alludes to the totality of the service in the mission of every Jew throughout the entire world,

to find the "degraded" holy sparks that are in the world,

and to "redeem" them from their state and condition.

And this is reflected also in man's service with himself,

because in every state and condition in which a person may find himself –

relative to that state and condition and the completeness which he will reach after this

(on the day after this,

or even on this very day –

in the moment after this)

it is analogous to "exile" from which one must "redeem" and "liberate."

And as has been spoken several times,

that this is the explanation of the statement of our Rabbis, may their memory be for a blessing, that "in every generation and every day a person is obligated to see himself as if he went out today from Egypt" –

because every day there is a state of "redemption from Egypt" relative to the state before it.

And this matter exists in all matters of Torah and holiness,

particularly in a matter that is connected with "Rosh Hashanah" in general,

and especially –

with the Rosh Hashanah of the inner dimension of the Torah,

which brings out in a revealed way and reveals with strength and completeness the matter of redemption that is in the inner dimension of all matters.

One has the promise,

that it will indeed be "He redeemed in peace,"

meaning that the Almighty will indeed provide a matter in which one can carry out the mission of "redemption,"

and the mission will be carried out "in peace,"

in a manner that is built upon "the unity of Israel,"

and in a manner of completeness.

And this is the inner matter of "they begin with a blessing" that one takes out from this gathering together – that there should be blessing and continuation and influence in every place where one separates from one another.

And on the contrary –

when is it possible to speak of the matter of "continuation" from the source –

at the time one is in another place:

When one is at the place of the spring,

or at the place of the source of blessing –

one does not need to come to "blessing and continuation,"

because one is at the source;

when it comes, however, to a place of "outside,"

at least "outside" relative to the source of blessing,

there one needs to come to "blessing and continuation."

And together with this one also has the inner matter of "they begin with a blessing":

When one emphasizes that this is an opening,

from this itself it is understood that only after this comes the main matter,

and after it –

the "conclusion and seal" of the matter.

Thus, when there is the "opening" in completeness,

then also the "sealing" is drawn in completeness.

And in addition to this:

Not only that one has the blessing from the beginning until the conclusion,

but the blessing is a true blessing in a manner of "no end."

That is, that also after one arrives at a state of "sealing" and conclusion of a particular stage in the service,

the blessing is drawn forth to the beginning and conclusion of the subsequent stage and to all the subsequent stages.

And as discussed several times the example of this from the service of the future to come:

Although then the service will be "according to Your will,"

that is, every service will be a complete service and a "finished service"

(a service after which there is no service),

nevertheless it is said that in the future "they will go from strength to strength"

(they have no rest (even) in the World to Come),

because together with that each matter is in its perfection and completeness,

immediately after it comes another matter and another matter,

until no end.

10. And regarding our matter:

The purpose of this gathering together now is,

as mentioned,

in order to emphasize the matter of unity of all Jews.

Therefore one gathers together as a public in the singular form.

And one connects this with the verse –

"For with many they were with me,"

which simply means "King David the Messiah" –

who said this verse for the first time as "the sweet singer of Israel,"

as an emissary of all Jews –

and after him every Jew

(man or woman,

from their smallest to their greatest)

who says this verse,

the blessing and drawing forth of King David the Messiah,

it should be "with me."

And the blessing and drawing forth of David is in a manner of "whoever gives with a generous eye gives,"

one has thereby the entire storm of "they open with a blessing,"

as it is stated in the source of the blessing.

And as the Mitteler Rebbe interprets

(as brought earlier)

the words "For with many they were with me" –

"Interpretation: with many, within many, in the encompassing light of Yechidah which is called the general encompassing light etc.,"

which is connected with "with me" because the "general Yechidah" is indeed King David the Messiah.

And the matter of "Yechidah" is indeed –

"Yechidah to unify You,"

that it receives from the "spark of the Creator" which is a "Yachid" (singular).

Consequently this strengthens even more the matter of unity among Jews,

because although in general we have the teaching that "they all correspond and the Father is one to all of them,"

this stands however more revealed from the aspect of Yechidah,

because the Yechidah is connected with the aspect of Yachid,

and is the same in every Jew and all Jews –

the general Yechidah of King David the Messiah.

And especially when the Yechidah in the soul stands revealed –

coming from "Rosh Hashanah of Chassidus,"

whose matter is indeed Yechidah.

And the Rosh Hashanah is also "for the ways of Chassidus" –

to draw forth the Yechidah within Chassidus into the "way" of man,

"may your springs spread forth outward."

Which is a general preparation for the fulfillment of the destiny of "King Messiah" –

"when your springs spread forth outward,"

"the Master has come," this is King Messiah.

11. Which is also the intention of that which one gathers together, and one accepts instructions and good resolutions for all the days after this – to strengthen the service during the subsequent days.

And especially at the time when one parts from one another –

then one needs to have an additional instruction and an additional strengthening. That the physical parting should bring forth even more the unity and connection in spirituality.

And as discussed several times that at the time when one is physically in one place,

and then one stands in a state of unity,

one cannot separate how much of the "unity" comes as a result of being externally in one place,

and how much of it comes as a result of the decision that Jews need to be in unity;

However, when one is in different places –

one cannot say that the feeling of unity is a result of "the effect of the place,"

rather it is entirely

(all the "ten measures" in this)

connected with one's action and one's decision and one's effort.

12. These are the general instructions that one takes out from the time of this present gathering together:

Since we come from Yud Tes Kislev –

we have the instruction and empowerment that we should be able to fully carry out the matter of "He redeemed my soul in peace from the battle that was against me, for many were with me,"

in the three pillars of Torah, service, and acts of kindness upon which the world stands,

both the "small world," which is man,

and the world in its simple sense.

And in addition to this, we have the aforementioned lesson from the days of Chanukah –

that there should be "one who adds and goes forward" each and every day in the service of illuminating "at the entrance of his house from the outside,"

the dissemination of the wellsprings outward,

that one adds in this each and every day,

more and more.

And as it became the "simple custom" specifically in the time of the Rema and after him,

when it seemingly came into the "from the time the sun sets,"

in the darkness of the exile,

after the revelation of the AriZal,

when the Rema ruled the law that it is a "simple custom" among all of Israel, of the meticulous among the meticulous,

a candle for each and every one and in the manner of adding and going forward.

13. That the matter of "a candle for each one" emphasizes the general principle in all of Torah and its commandments that "it is a greater mitzvah to do it oneself than through an agent," and "mitzvah" is from the term "connection and attachment," consequently, in this there is a special empowerment from the Almighty.

And in continuation of this, I will also join in the aforementioned mission –

by giving each one of you an item of "monetary value" as a mission of a mitzvah,

and in the mitzvah itself –

the mitzvah of charity, which is "equivalent to all the mitzvot" and "brings the redemption closer,"

in the manner of "He redeemed my soul in peace from the battle that was against me, for many were with me,"

and with utmost perfection.

14. And all these matters together, which one does in a manner of "alacrity" and in a manner of "we will run" (as above), until the alacrity of alacrity, the "I will hasten it" of "I will hasten it" –

will further hasten that it should be "with our youth and with our elders, with our sons and with our daughters,"

"a great congregation shall return here,"

"congregation" in the singular,

and in a manner of "great,"

in our holy land,

"a land which the eyes of the Lord your God are always upon it, from the beginning of the year to the end of the year,"

and "beginning of the year" means both Rosh Hashanah in its simple sense and Rosh Hashanah of Chassidus,

Yud Tes and Chof Kislev

(and as is emphasized in this year that they fall on the same days as Rosh Hashanah in general),

and in a manner of "the completeness of the land,"

including "for the Lord your God will broaden your boundary."

And we also have "their silver and their gold with them" –

the perfection of love of God and fear of God,

the source and root of "silver and gold,"

and from this it is drawn down also into silver and gold in their simple sense,

in children, life, and ample sustenance,

and in all of them, ample.

Consequently, we have perfection in all matters –

perfection in the three matters of Torah, service, and acts of kindness,

and perfection in the three matters –

"the people of Israel" in its perfection,

"the land of Israel" in its perfection,

and in a manner of expansion

(including –

that every matter of the land of Israel is "in expansion,"

as per the explanation of the Alter Rebbe in the phrase "for a day that is entirely long" –

"that even its beginning is long"),

and "Torah and mitzvot" in their perfection.

And this itself hastens the redemption –

that from the redemption of Yud Tes and Chof Kislev there becomes the "connection of redemption to redemption,"

a literal connection,

in actual proximity –

that there comes the inner, true, and complete redemption of each and every one of the children of Israel,

the coming of Mashiach our righteousness,

who will come and redeem us and lead us upright to our land,

speedily in our days,

literally quickly in our time.

b) "Private audience" of the group of Bar Mitzvah and their parents, may they live.

1. The matter of Bar Mitzvah (and Bat Mitzvah) is indeed connected with a beginning of a "new year" of the "Bar Mitzvah," when a new period in his life begins, that he becomes a "person of understanding" and obligated in mitzvot, including also the reward and merit in this – that from now on he receives reward as one who is commanded and performs, and further – then it is "and you shall be strong and become a man," he becomes a part of the community of Israel, consequently, this is for him a general day about which one can say "this day you have become a man" (as we say regarding the community of Israel – "this day you have become a nation").

Until it is stated in the Zohar that regarding the day of Bar Mitzvah it is stated in the verse "I have begotten you this day,"

and in the Zohar Chadash it is brought,

that the day of Bar Mitzvah is a day of great joy,

until that this is a great joy like the joy of a wedding

(as explained in the Zohar Chadash there,

and as is understood from the discourses of Chassidus in general,

and particularly the discourses that speak about Bar Mitzvah).

That this is also connected with the present time –

when we come from the festival of Yud-Tes Kislev,

which our Nesiim revealed and publicized and disseminated everywhere, that this is "the New Year for Chassidus and its ways."

For Chassidus is the inner dimension of Torah and mitzvos,

thus it is the inner dimension of every Jew,

"from their smallest to their greatest,"

especially a Jew who now becomes a "Bar-Mitzvah."

Furthermore:

Not only is a "Bar-Mitzvah" the beginning of a new year for the Bar-Mitzvah himself,

but it is a matter that is a beginning of a new era for the entire collective of Israel

(like Rosh Hashanah):

First of all, the matter that occurs at the time of the Bar-Mitzvah –

it adds to the reward of those who educated him and raised him,

the father and mother and the entire household and the entire surroundings,

because they brought him to this state,

thus they have the most essential and greatest part in all these matters.

And in addition to this –

the matter of Bar-Mitzvah adds to the entire people of Israel,

because when another Jew comes into being,

this adds to the completeness of the entire collective of Israel,

for every person is a "complete world,"

and especially a person who is called Adam, after "Adamah laElyon"

(that is, that among the children of Adam himself, he is the true Adam,

after "Adamah laElyon"),

it is understood simply,

that when one "complete world" comes into being,

an essential addition comes into the entire collective of Israel.

And especially according to the well-known ruling of the Rambam,

that even through one action or even one speech and thought, one tips the scales for himself and the entire world,

from which it is understood a fortiori and all the more so,

that when a "complete world" comes into being,

a Jew,

it is certain that he tips the scales for himself and the entire world,

including the entire order of the chain of descent,

and as is known that the entire order of the chain of descent

(all the upper worlds)

is dependent upon this lowest world, below which there is none lower.

And as is known the example that the Alter Rebbe brings regarding this

(the author of the redemption of Yud and Kaf Kislev),

that we see with a physical building how an entire building is sustained by its lowest part,

and this applies also regarding all the worlds,

that they are all sustained by the lowest world, below which there is none lower.

And in this world itself, we have the directive in the service of each and every one, that action is the main thing,

for the power of action is the lowest power among all the powers of man,

and especially an action that is connected with a physical hand and physical foot and physical limbs,

that is, the physicality of man himself –

which "sustains" and "lifts up" the entire "building,"

so that it becomes "all my bones shall say."

And as the Alter Rebbe explains in the holy Tanya,

how the main thing in all mitzvos is the action within them,

that is, that it is the "foundation" upon which everything is "built."

From all this it is understood how on the day of Bar-Mitzvah and Bas-Mitzvah it is a beginning of a new year and a new era regarding the entire collective of Israel and the entire world and the entire order of the chain of descent –

which is emphasized,

as mentioned,

in the present time,

coming from the festival of Yud-Tes Kislev,

the New Year for Chassidus and its ways.

B. Regarding how we see the connection of the matter of Bar-Mitzvah

(and Bas-Mitzvah)

with Yud-Tes Kislev,

so too there is a connection with the days of Chanukah that are near and close:

The content of a Bar-Mitzvah is,

that then a person begins his service with the resolve that he will continue to ascend in his service,

until eventually one will reach the elevation that will be at the coming of Moshiach Tzidkeinu.

This is emphasized during the days of Chanukah,

when we have the matter of "ascending in holiness,"

"adding and going,"

day by day.

And furthermore:

The matter of "ascending in holiness" is over eight days,

which is connected with "the eight princes of man,"

one of whom is Moshiach Tzidkeinu,

who is the collective yechidah of the entire collective of Israel. And from this it is understood,

that in the service of man, it means ascending in actual deed higher and higher,

until he reaches the yechidah within his soul,

which connects him with the collective yechidah,

Moshiach Tzidkeinu,

and brings near and hastens the coming of Moshiach Tzidkeinu.

And from this it is also understood how the content of the matter of Bar Mitzvah is a general matter in the service of all Israel.

3. According to what was said above, how the matter of Bar Mitzvah (and Bat Mitzvah) is a general matter, it is understood that in addition to all the blessings and matters that were discussed earlier (in the general Yechidus), which certainly each one of you, within the entirety of Israel, is included in this – there is an additional and primary blessing on the day of Bar Mitzvah.

From which it is understood how it is a good and proper thing to add in the totality of the commandments on the day of Bar Mitzvah or Bat Mitzvah,

since this is the first day when he is in the category of "commanded and performs" *3,

that is, to add in commandments that one already performed before this from the aspect of "Chinuch" and certainly to perform commandments which one was not obligated in before this,

including especially the commandment of charity, which is equivalent to all the commandments.

And this is also the reason for the custom of Israel that was accepted recently,

that a Bar Mitzvah

(or Bat Mitzvah)

should give on the day of Bar Mitzvah

(and if this is Shabbat or Yom Tov –

on the day before and the day after)

a sum for charity,

and if they do this every day

(in any case),

one should give an addition in this,

and the addition is greater than the principal on his regular charity,

and how good it is –

that also his father and mother and his relatives should also add in their charity on this day

(as was discussed several times at length).

In addition to this, there are yet customs connected to this day,

including the study of the fourteenth chapter of the Book of Psalms of "Na'im Zemirot Yisrael"

(on the day of Bar Mitzvah or before it and after it),

and in addition to this regarding Bat Mitzvah,

and so also his and her relatives should do.

4. In continuation of this – and as was discussed several times – it is because I wish to join in the "great joy" of Bar Mitzvah,

and especially as we now come in continuation to Yud Tes Kislev,

the time of "Your springs shall spread forth outward",

when one must draw down the "springs" also into the "outward",

into the power of action that is in man

(as was discussed above),

I will participate in this by giving to each one of those present here

(beginning with the Bar Mitzvah boys and their relatives)

a Shlichus Mitzvah for charity, which is equivalent to all the commandments,

a dollar to each and every one –

on condition that one should combine this with the charity that each one of you will give according to the generosity of his pure heart.

5. And the action in all the aforementioned matters, and in a manner of "ascending in holiness" and "they shall go from strength to strength", which the true matter of going begins when one becomes a "commanded and performs" – will hasten the "Yours, Hashem, is the charity" in all matters, and especially – the greatest charity, the true and complete redemption.

And one will fulfill the commandment of "we have waited for You all the day",

"every day" and "all the day",

that one should already go out from exile,

"upright",

and with joy and a good heart,

for then will be the perfection of the fulfillment of the commandments,

"according to the commandment of Your will",

"commanded and performs" in the ultimate perfection,

speedily in our days, literally,

in the true and complete redemption through our righteous Moshiach.

And one will merit to participate in the dedication of the third Holy Temple, which will be built through our righteous Moshiach,

or in a more elevated manner,

the Holy Temple that is prepared and ready above and will descend from heaven,

and the main point –

that one goes out with joy and a good heart,

"and I will lead you upright" from exile,

and one enters into a time when "we shall do before You according to the commandment of Your will" in the ultimate perfection.

Which is achieved through the preparation for this in the time of exile,

especially in the heels of Moshiach,

and particularly on this day of merit when one becomes a "commanded and performs" with all the good resolutions connected to this.

And there will be fulfilled very soon the "and Jacob dwelt",

that from "Jacob wished to dwell in tranquility" the peace and tranquility are fulfilled in actuality in a manner of "He has redeemed my soul in peace",

and in a manner of "settlement",

"in the land of his father's sojournings, in the land of Canaan" –

in our holy land,

may it be built and established speedily in our days,

in the true and complete redemption through our righteous Moshiach.

3) "Yechidus" of a group of bridegrooms and brides, may they live.

1. Regarding the establishment of a new Jewish home through a bridegroom and bride, our Torah is a Torah of life (instruction in life) promises that this becomes an "eternal building", and that through this there comes a great innovation in the entire Jewish people and in the entire world, because there comes a "new house", a novelty in the entire world.

From this is understood the merit with the powers that are given to every groom and bride,

until that through that which they build their house upon the foundations of Torah and mitzvah,

they elevate the entire people of Israel and the entire world.

Until that this is also connected with the perfection of the world in the days of Mashiach,

therefore one says in the "Sheva Brachot" that "Soon...

may be heard in the cities of Judah and in the streets of Jerusalem...

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

with all the details thereof,

and since one says this at every Jewish wedding,

it is understood that this has a connection to every wedding.

And from this it is understood how the preparations for the wedding must be,

so that the "everlasting building" should be with the ultimate perfection.

And He does not demand except according to their capacity –

that the Almighty gives each one all the powers that he needs for this,

and gives it with His full, open, holy, and ample hand,

and "with a generous eye",

so that one has great success in this,

until it becomes an "everlasting" success.

B. This is also one of the reasons for the Jewish custom that is going and spreading, that the groom and bride should give on the wedding day an addition to their regular charity, and likewise their parents and relatives who wish their well-being, who also add to their charity in the merit of the groom and bride.

And the very decision regarding this,

even before the wedding day,

prior to the giving –

is since "it is revealed before Heaven",

it adds to the blessing of G-d in all that is needed,

beginning from the preparations for the wedding,

and afterwards in the wedding itself,

during the seven days of feasting,

and afterwards throughout all the days of their lives,

that it should be in a manner of great joy,

a happy life in physicality and spirituality and in spirituality and physicality.

And all these matters certainly add to the joy of the entire people of Israel,

and joy breaks through barriers,

consequently this helps to break through the barriers of exile and brings closer the redemption.

G. In continuation of this – I will also take the merit to join in the joy and in the giving of charity,

by giving to each one of you,

beginning from the groom and bride and their relatives and friends who are here and who wish their well-being,

a participation in the giving of charity,

to add this to the charity that will be given on the wedding day

(and if the wedding has already taken place –

one should give it promptly).

And "great is charity which brings the redemption closer",

beginning from the individual redemption,

that there should not be, G-d forbid, any matters that disturb, G-d forbid, the preparations,

and the preparations should be with ultimate perfection,

and out of joy and true goodness of heart,

and afterwards –

also the wedding itself,

at a good and auspicious hour.

And the wedding should be with the decision to establish an "everlasting building",

a "house of gathering for the wise",

a house regarding which the Almighty has promised,

and He will fulfill it in actuality –

"and I will dwell in their midst",

in every Jewish house,

and especially in a new house,

"a new house".

And this should further hasten the building of the third Holy Temple,

the "new house",

speedily in our days literally,

in the true and complete redemption through our righteous Mashiach.

Then one will see with physical eyes how the prophecy of "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 a groom and the voice of a bride" will be fulfilled,

in the true and complete redemption through our righteous Mashiach.