English translation — שיחות שנאמרו ב״יחידות״ - יום ה׳ פ׳ צו, ט״ז אדר שני ה״תשמ״ו

"Yechidus" of the guests, may they live, who arrived here for Purim

Standing in the days between Purim and Pesach,

we are under the impression of the two festivals — Purim

(from which we come)

and Pesach

(toward which we prepare).

What they both have in common

(a shared matter),

and in the language of the Gemara¹,

"one redemption

[of Purim]

is adjacent to redemption

[of Pesach]",

i.e., both are a matter of redemption.

But in redemption itself, Purim and Pesach express two levels and modes²:

a) The redemption of Purim emphasizes —

that even when one is in exile,

"we are still servants of Achashverosh"³,

one feels free,

because one is connected to Torah and Judaism,

and through this to the Most High,

consequently this takes one out of the dominion and servitude

(bondage)

of whomever it may be. Since the Most High is their Master,

and "a servant of a king is a king"⁴.

Consequently one has the strength not to be affected by the darkness of exile,

as it is stated regarding Purim "he would not bow nor prostrate himself"⁵,

and likewise in the other exiles,

until in our present exile.

From this is also understood the lesson and instruction of this matter for our time,

the time of exile,

that the service must be in such a manner that one is not affected by the darkness of exile.

b) The redemption of Pesach emphasizes —

that it is a redemption in the fullest sense,

not merely the nullification of decrees,

but a complete redemption,

to the extent that the future redemption is compared to the redemption from Egypt,

as it is written⁶ "as in the days of your exodus from the land of Egypt I will show him wonders."

And from this too there is a lesson for our time,

in this final exile,

for we are now preparing for the future redemption that will come speedily in our very days,

the true and complete redemption.

And since we are in a state of preparation for this,

we already have a feeling that is similar to the matter for which we are preparing. In the simple sense of the matter.

And the preparation for this also consists

(in the manner of the service of Purim mentioned above)

of increase in the study of Torah and fulfillment of the commandments,

because through this one nullifies the cause of exile —

"because of our sins we were exiled from our land" —

and consequently the effect

(the exile) is nullified.

But the novelty in the matter is,

that this is not a feeling of freedom in a time and state of exile

(as in Purim),

but one already feels that one is in a state of redemption.

And as every person sees in himself,

that regardless of the situation and state in which he finds himself —

he has the ability,

through proper contemplation,

to have a feeling of an entirely different state,

to the extent that this feeling takes him over in such a way that he forgets

(for a brief moment)

the present.

And the feeling itself —

brings about the redemption in actuality

(as discussed several times⁷,

that the yearning for the redemption brings the redemption closer).

One of the matters common between the redemption of Purim and the redemption of Pesach

(and the future redemption)

is the matter of Jewish unity:

Being in exile, Jews are in a state of "scattered and divided among the nations"

(in the language of the Megillah⁸,

that this was Haman's accusation),

i.e., they are not merely "scattered among the nations" —

which is not entirely their fault,

in the language of my revered father-in-law, the Rebbe, leader of our generation⁹, that "our Father, our King, has driven us into exile" —

but they are in a state of "divided",

i.e., their dispersion among the nations brought about that they stand in a state of "division" one from the other.

Accordingly, it follows,

that the nullification of this state is connected with the opposite of division,

love of Israel and unity of Israel —

but in this there are the two aforementioned modes — (a)

how the unity of Israel is manifested from the aspect of the redemption of Purim,

that even while being "scattered among the nations"

("servants of Achashverosh")

they are "one people"¹⁰, and (b)

how the unity of Israel is manifested from the aspect of the redemption of Pesach

(and the future redemption),

that the matter of "scattered and divided among the nations" is nullified from its root.

Based on the above –

the virtue of the unity of Israel –

one understands the virtue of the matter of the gathering

(as mentioned at the previous gathering *¹⁰),

because at the time of the gathering the matter of unity is expressed simply,

through the fact that Jews come together from different places and different occupations and different customs,

and they all unite for the same purpose,

either by hearing the same words or with the same experiences.

And as was seen in the days of Purim,

that certainly each one of you

(within the entirety of the Jewish people)

heard the Megillah,

and thought about the matters of which the Megillah speaks,

and also experienced this,

in the language of the Megillah¹¹ "and these days are remembered and performed,"

that although one recalls matters that occurred and happened so many years ago,

one experiences them anew,

until the same joy now is as it was in the days of Mordechai and Esther.

Since all Jews rejoice with the same joy,

on the same day and in the same place –

this is indeed a matter of the unity of Israel,

that all stand "as one man with one heart"¹²,

until they become a single entity,

a "great congregation"¹³.

Due to this virtue

(of the unity of Israel)

there is also the custom,

that after a state of gathering and the like,

when one must part from one another

(for whatever reason,

whether for the sake of livelihood,

whether for the sake of spreading Judaism,

or for other reasons) –

one gathers together again –

In order to thereby emphasize,

that the parting from one another is only in the physical and external,

but in truth and inwardness and from the aspect of the soul,

one is in a state of unity¹⁴.

Which is accomplished through the fact that each one,

men, women, and children,

remembers the state when all were together in a state of unity,

in the manner of a "great congregation."

And furthermore:

being physically in a state of dispersion

(in separate places),

it arouses even more the longing for the time when one was together also externally,

consequently the connection and unity are strengthened through this,

and also,

the very fact that all have the same feeling of longing for the time when one was together,

unites everyone even more.

And especially when one later continues this into actual deed,

through the fact that while being "scattered among the nations" all engage in the same service,

and one is occupied with the same concept of accepting the yoke of the kingdom of heaven.

As one sees simply,

that immediately at the beginning of the day when one awakens from his sleep¹⁵ –

everyone says "I give thanks before You, living and eternal King, for You have returned my soul within me,"

and likewise at the end of the day,

after the personal occupations of each one,

each man under his vine and under his fig tree¹⁶

(in which one is "scattered and dispersed"),

everyone says "Hear O Israel, Hashem is our G-d, Hashem is One"¹⁷,

the matter of accepting the yoke of the kingdom of heaven¹⁸,

and also "Into Your hand I entrust my spirit etc."¹⁹.

The very fact that all have the same thought that pervades the entire day –

is indeed a matter of unity,

"with one heart",

and especially since the thought is the proper and correct preparation that it should be a healthy day and a joyful day,

that one should arise in the morning as a new creation²⁰,

with renewed powers,

to fulfill the mission from Above to spread Judaism and goodness around oneself,

and wherever one can reach.

And this is also expressed in actual deed,

that when someone is in need of something –

one helps him out,

both physically and spiritually,

and one does it with a pleasant countenance²¹. And the One Above gives thereby His blessings,

that one should be able to do this in health and joy and with a good livelihood,

and with true nachas from children and grandchildren,

and also with nachas from oneself.

And also simply –

to prepare oneself with joy and goodness of heart for a joyful and kosher Pesach.

It is also customary to connect the gathering with the Torah studies that each one has,

and especially the studies that are common to all,

like the studies in the weekly portion

(which includes both the general weekly portion,

and the particular daily portion),

and also the studies in Rambam that are common to all.

From these studies common to all, there is certainly a special instruction and empowerment for the particular service of this day.

The instruction of the general weekly portion –

Parshat Tzav is

(as discussed above²²)

the concept of "Tzav",

which means

(according to Rashi's explanation)

"an expression of urging –

immediately and for generations".

That is, that every service a Jew performs must be permeated with these two general concepts of "immediately" and "for generations" –

because the Almighty gives strength and joy and health so that he can do everything with alacrity,

and also gives him strength and joy and soul-powers,

so that he can do it in such an effective manner,

that it will affect him "for generations",

to his children,

and also for generations of generations,

to his grandchildren.

And especially the service of Purim and Shushan Purim

(from which we have just come from these days,

and also the weekly portion of these days is Parshat Tzav),

the concept of "one people" which is revealed through "their laws are different from every nation"⁸ –

that it is done with alacrity and with joy and with the blessings of the Holy One, blessed be He.

In addition to this, there is also the instruction of the "daily portion",

and with an introduction:

Since we are in exile,

which is connected to "our sins" –

we need an atonement for sins,

in order to nullify the cause of exile, which will bring about the nullification of exile.

Until the atonement must be with ultimate perfection and in truth,

which will bring the true and complete redemption.

In continuation of this, during the days of Purim²³ we spoke about the daily portions of the Fast of Esther and Purim, which speak about the offerings that effect the concept of atonement for Jews.

However, a novelty comes in this day:

Although Purim is more of a festival than Shushan Purim, and Shushan Purim is more of a festival than the day after it –

nevertheless,

when it comes to Torah study and fulfillment of commandments and matters of Judaism in general, we have the principle²⁴ "we ascend in holiness";

and especially when it comes to Jews,

whose entire essence is "holiness",

they are a "holy nation"²⁵,

to the extent that even "their bodies are holy"²⁶ –

consequently, it is certain that each and every day there must be a concept of "they go from strength to strength"²⁷ relative to the day before it,

there is an elevation in Shushan Purim relative to Purim,

and in this day after it relative to Shushan Purim.

Therefore, we indeed find,

that specifically on this day the Chumash study

(the daily portion)

speaks about the highest and most perfect level of atonement:

At the beginning of today's study

(from the fifth to the sixth [aliyah])

it speaks about the sin-offering bull of the days of inauguration –

"And he brought the sin-offering bull, and Aaron and his sons laid their hands on the head of the sin-offering bull"²⁸,

"And he slaughtered it, and Moses took the blood and placed it on the horns of the altar, etc., and he purified the altar, etc., and sanctified it to make atonement upon it"²⁹.

Rashi says²⁹:

"And he sanctified it –

with this service,

to make atonement upon it –

from now on, all atonements".

That is, that through the service of the sin-offering bull, a new thing was revealed in the altar,

that upon it one could offer all the offerings that bring atonement,

up to an atonement with ultimate perfection and in truth.

In addition to this, there is also the study from today's portion in Rambam³⁰ –

the conclusion of the Laws of Repentance.

And here we see an instruction and lesson in that the Rambam divided the Laws of Repentance into ten chapters.

And the division of chapters in the Rambam is certainly calculated and precise,

and in this itself there is a lesson and instruction.

So it can be said,

that the ten chapters correspond to the general division of the number ten among Jews:

The people of Israel in general is divided into ten types,

from "your heads, your tribes" to "your hewer of wood and drawer of water"³¹,

and likewise every Jew has ten faculties³²,

and likewise the actions of man in general are divided into the number ten³³.

In all these matters, the aspect of unity must be present

(as mentioned above) –

that both the Jewish people as a whole are one nation,

and likewise every Jew in his service performs the service with all ten faculties,

from the smallest effort to the highest and most soulful effort –

the tenth.

In the tenth chapter of the Laws of Repentance itself, the Rambam explains

how the overall conduct of the Jewish people must be in a manner of "repentance,"

returning to the Most High and binding oneself with Him.

And he explains how the connection with the Most High is a true connection –

"Let ³⁴ a person not say: I perform the mitzvos of the Torah and engage in its wisdom in order to receive all the blessings written in it or in order to merit the life of the World to Come...

It is not proper to serve Hashem in this way...

One who serves out of love engages in Torah and mitzvos...

not for any worldly thing, nor out of fear of punishment, nor to inherit the good, but rather he does the truth because it is truth...

And this is the level of Avraham Avinu, whom the Holy One, blessed be He, called His beloved

[as it is written ³⁵: the seed of Avraham My beloved]

because he served only out of love."

And even in this, the aspect of unity is emphasized –

because at the time of a person's service, it is in such a manner

that he performs it out of an inner and complete love for the Most High,

consequently he becomes one entity with every Jew and all Jews who conduct themselves in this manner,

since they are all bound with "Hashem is One" through "one Torah,"

and one becomes a "unique nation" in completeness,

until all Jews are thereby likened to the first Jew,

Avraham Avinu

("Avraham was one" ³⁶).

And particularly, the very aspect of love of Hashem causes love of Israel, because one of the aspects of love is when "one loves what the beloved loves" ³⁷,

and that is the Jewish people,

as it is written ³⁸: "I have loved you, says Hashem,"

consequently, love of Israel itself is an aspect of love of Hashem.

The aspect of Jewish unity is emphasized in another law in this chapter,

and by way of introduction:

There are those who argue

that the study of Torah belongs only to select individuals,

as opposed to those who have not yet matured in Judaism,

all the more so children or even women

(who are not as deeply involved in the study of Torah ³⁹).

However, the Rambam writes in this chapter

that regarding "the ignorant, women, and minors," "they are to be trained...

until their knowledge increases and they serve out of love" ⁴⁰,

and ⁴¹ "they are to be revealed this secret...

until they grasp it, know it, and serve Him out of love,"

i.e., that for them, service of Hashem out of love can be complete

(like Avraham Avinu).

In order to arrive at the aspect of love, there must be study of the inner dimension of the Torah –

as the Rambam himself explains earlier ⁴² that "what is the way [to love and fear Him]? When a person contemplates His works, etc.,"

and this contemplation of the works and good attributes of the Holy One, blessed be He, is achieved through the study of the inner dimension of the Torah.

And this is the aspect of the study of Chassidus,

which brings to recognition of Hashem's conduct and attributes, etc.,

and as the Rambam himself hints at the end of the chapter,

that "a person must dedicate himself to understand and comprehend the wisdoms and understandings that make known to him his Master,"

and these three matters

("wisdoms and understandings that make known")

allude to Chochmah, Binah, and Daas,

the aspect of Chabad *⁴².

Accordingly, there is also an emphasis in this on the aspect of love of Israel and Jewish unity –

because the Rambam emphasizes how love of Hashem

(and the inner dimension of the Torah)

is relevant to all Jews.

In order to increase in these matters of Jewish unity and the hastening of the true and complete redemption –

we will also connect this with the giving of charity,

for the mitzvah of charity is connected with love of Israel,

and also "great is charity, for it brings the redemption closer" ⁴³,

it makes the redemption even greater and closer in a manner of "alacrity" and "for generations,"

because the true and complete redemption is indeed an eternal redemption after which there is no exile ⁴⁴.

And in order to take part in this, I will give each of you mitzvah emissary money,

one dollar to each man and each woman

(including children),

to give it each one in his place in the local currency –

and this too is an aspect of Jewish unity,

for all become mitzvah emissaries to give the charity in his place, his time, and his matter,

consequently the mitzvah of charity unifies everyone,

and particularly since this is a mitzvah equivalent to all the mitzvos ⁴⁵.

And through that which one will add even more in the giving of charity,

and in the study of Torah and the fulfillment of the commandments in general,

And in a manner of unity,

that one feels that the "separation" is only in externality,

and on the contrary –

it arouses even more strongly the yearnings and connection of one Jew with another,

the preparations to "burn the last remnants of the exile" will become stronger,

and to bring down the true and complete redemption,

speedily, in our days, literally.

And the good resolution in this matter of charity –

will immediately bring the reward,

as the ruling in the Shulchan Aruch ⁴⁶,

that at the time one has a proper good resolution,

it brings the reward even before the actual fulfillment of the resolution.

And although the manner of serving Hashem must be

(as was said)

"not in order to inherit the good",

but rather out of love for Hashem –

nevertheless, there is a matter of "reward" that is not in contradiction to service out of love,

as the Rambam brings before this ⁴⁷ that "all Israel, their prophets and sages, yearned for the days of Mashiach" so that it would be possible to engage in Torah and the commandments with tranquility.

Consequently, it follows,

that the reward of the redemption itself brings about the fulfillment of Torah and commandments in perfection,

without distractions,

with joy and a good heart,

with children, life, and sustenance,

and in all of them –

abundance.

May it be His will that your journey be proper and successful,

and that you prepare with joy and a good heart for a kosher and joyous Passover.

And even before that –

may there be the true and complete redemption through our righteous Mashiach,

which will bring about in actuality "a great congregation shall return here",

"with our young and with our old, with our sons and with our daughters" ⁴⁸,

to our holy land,

the perfection of the people in the perfection of the land,

And there itself –

in Jerusalem, the holy city,

and there –

on the holy mountain,

and there –

in the Holy Temple.

And to prepare for all these matters in the manner of "Hashem your G-d will expand your border" ⁴⁹,

that there will be expansion in all matters of the land of Israel, the people of Israel, and the Torah of Israel,

out of expansion, joy, and a good heart.

And all these things –

speedily, in our days, literally.

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

with the intent to give it

(or its equivalent)

to charity when they arrive at their destination.

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

May the Almighty bless and grant success to all those who merited to participate in the joy of a Bar Mitzvah or Bat Mitzvah –

which is a great joy,

when new Jews come,

a joy for themselves and for their family,

and a joy for the entire Jewish people.

And because of the virtue of this day ¹ –

it is certain that a special blessing comes,

blessing, success, and salvation,

to the Bar Mitzvah

(or Bat Mitzvah),

for since he becomes a "commanded one who fulfills" ²,

he is in a state of "togetherness and connection" ³ with the Almighty,

the source of blessings;

And in the language of the verse ⁴ –

"If you walk in My statutes and keep My commandments... and I will give your rains in their time",

that through the fulfillment of Torah and commandments, "I will give your rains in their time" is realized,

which includes all blessings,

according to the explanation of the Baal Shem Tov ⁵ that "I will give your rains in their time" means that the materiality will be at the appropriate time and in the appropriate manner,

and all the more so –

in spiritual matters,

until all the blessings enumerated in the portion are fulfilled,

including the conclusion –

"and I will walk you upright" ⁶,

in the true and complete redemption.

And through this Bar Mitzvah

(or Bat Mitzvah)

the blessing is drawn to his family,

and especially since the family

(the parents in particular and the family in general)

had the merit to raise children in such a manner that they accept the yoke of Torah and the yoke of commandments and become connected with the Almighty.

And through the family, the blessing is also drawn to all relatives and to the entire environment –

until the entire Jewish people.

This matter also has a special connection to these days –

between Purim and Passover:

The concept of Purim was that –

even being "scattered and dispersed among the nations"⁷,

with various occupations and in various places –

Jews were "one nation"⁷,

because "their laws are different from every nation"⁷,

which is the one Torah that gives directives in daily conduct. And this was in such a manner that even while in exile one stands in a state of "uprightness",

with a straight posture⁸,

"he will not bow nor prostrate himself"⁹, –

that one is proud of Judaism,

and one likewise educates the children that they should be proud of Judaism.

And although one is "the smallest of all nations"¹⁰ –

this adds to the pride,

that the Most High chose all Jews,

"You have chosen us from all nations"¹¹,

consequently the study of Torah and fulfillment of commandments is with full force.

For this is the foundation of the concept of Bar-Mitzvah and Bat-Mitzvah –

the acceptance of the yoke of Torah and the kingdom of heaven in such a manner

(as it was on Purim).

And this is also connected with Pesach –

for the blessing that comes through this is the true and complete redemption,

which is "as in the days of your exodus from the land of Egypt"¹².

The unique aspect of the day of Bar-Mitzvah

(and Bat-Mitzvah) –

that then one becomes a "commanded one who performs" and one accepts the yoke of Torah etc. –

is also one of the reasons for the good custom that has been accepted and is spreading –

that the Bar-Mitzvah

(and Bat-Mitzvah)

should give on his day of joy¹³

(or close to it,

especially if it falls on Shabbat or Yom Tov)

a certain sum to charity,

and likewise the parents and relatives etc. should also do.

Since charity has the quality that it is "equivalent to all the commandments"¹⁴,

therefore it is fitting that on this day when one becomes a commanded one who performs, one should increase in this commandment,

and this also influences the entire surroundings,

through the living example,

and especially that surely one does this with joy and a good heart.

And through the gathering together of all the commandments –

the charity which is "the commandment of the Holy One, blessed be He"¹⁵ is fulfilled,

which is the wish of every Jew

(including the additional Jews who have become Bar-Mitzvah or Bat-Mitzvah) –

that the true and complete redemption should come through Mashiach our righteousness,

"as in the days of your exodus from the land of Egypt". And one should also prepare for this as it was in the days of your exodus from the land of Egypt –

that "for all the children of Israel there was light in their dwellings"¹⁶,

that even while in exile one has a luminous life,

through the life being illuminated with "a lamp is the commandment and Torah is light"¹⁷,

through which life becomes luminous also in material matters,

and one goes in a luminous manner,

"with our young and with our elders"¹⁸,

and at their head the youths of Bar-Mitzvah and the maidens of Bat-Mitzvah,

to greet Mashiach our righteousness and with joy and a good heart.

Another point in this:

At the time when the commandment of charity is performed with the participation of the many

(the parents and the relatives etc.) –

the power of the public and the power of the "great congregation"¹⁹ is great,

and "the Almighty is great and does not despise"²⁰,

surely the Most High immediately fulfills the request of Jews in general,

for children, life, and ample sustenance,

beginning with nachas from the Bar-Mitzvah

(and Bat-Mitzvah),

and nachas that the Most High has from all Jews,

and from the joy and good heart of Jews,

which brings the joy of the Most High,

through which comes "the time of our freedom" from all matters that could, Heaven forbid, confuse a Jew,

consequently a Jew has a life of tranquility,

a peaceful life and a joyful life and a Torah life and a Jewish life.

In order to have the merit of participation in the joy of the Bar-Mitzvah and Bat-Mitzvah and the family

(which is also the joy of all of Israel) –

I will give each of you,

beginning with the Bar-Mitzvah and Bat-Mitzvah,

a participation in the giving to charity.

And all this should hasten even more the true and complete redemption,

because "great is charity, for it brings the redemption closer"²¹,

and this should also make easier and more joyful and quicker the preparations for the redemption,

Even during the days of exile, one should feel free,

as is the truth,

since one is the children of the Most High,

"You are children to Hashem your G-d"²². And this will also be expressed soon and openly and immediately in our very days,

in the true and complete redemption through our righteous Moshiach.

The Rebbe shlita gave one dollar to each of the Bar Mitzvah boys and their parents and their families shiyu.

"Yechidus" of a group of bridegrooms and brides shiyu

May the Most High bless you and grant you success,

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

And those whose wedding has already taken place –

may the preparations also now have an effect in the manner of "a continuous effect",

that there should be a continuation with great and extraordinary success,

and one should build a home in Israel,

an everlasting edifice upon the foundations of Torah and mitzvah.

And may all the blessings that are said in the "Sheva Brachos"¹ be fulfilled,

especially since the blessings of the Sheva Brachos come after the preparation of giving charity and the work of teshuvah

(according to the custom of a bridegroom and bride to fast on the day of their wedding²),

and the completeness of teshuvah –

teshuvah out of joy³.

The matter of the wedding also has a connection to the days of Purim that we have just passed –

because Purim's essence is joy⁴,

like the joy of a wedding,

and also –

because on Purim there was "they fulfilled what they had already accepted" at the giving of the Torah⁵,

and the giving of the Torah is the matter of the match between Jews and the Most High⁶.

And this matter

(the match between Jews and the Most High)

is reflected in every match and wedding that is "according to the law of Moshe and Israel"⁷,

because every bridegroom and bride resolve to make their house a "Mikdash Me'at" upon which the Most High says "and I will dwell in their midst"⁷,

as the language of our Rabbis, may their memory be blessed⁸: a man and a woman, if they merit, the Divine Presence dwells between them.

And especially since this becomes a "house of gathering for the wise"⁹,

and one is blessed with sons and sons' sons who engage in Torah and My mitzvos.

And one does all these things with a pleasant countenance,

therefore the Most High gives blessings and successes that one should do all this out of expansiveness,

out of ample sustenance and proper health,

and joy and goodness of heart as is proper,

and it becomes an everlasting edifice for length of days and good years,

and in a manner of alacrity in all good things,

and consequently –

alacrity in the blessings of the Holy One, blessed be He,

and one builds a house for generations,

as the expression in the Sheva Brachos¹⁰,

that it is an "everlasting edifice".

As discussed above,

there is an addition in all this through the mitzvah of charity –

which is why there is the good custom¹¹,

that on the day of their wedding the bridegroom and bride give a sum to charity in addition to the usual,

and so too do their relatives,

the parents or brothers and sisters etc.

May it be His will,

that all these matters and joys should be gathered together and join,

and there should come faithful homes in Israel,

everlasting edifices.

And may that which is said in the Sheva Brachos¹² be fulfilled –

"Soon...

may there be heard in the cities of Yehudah and in the streets of Yerushalayim the voice of joy and the voice of gladness, the voice of a bridegroom and the voice of a bride" with all the other blessings enumerated in the verse¹³.

Based on the above, it is understood,

how participating in this joy is a very great merit.

Because first and foremost, this is indeed a joy of a bridegroom and bride,

but together with that it is also the joy of the parents and relatives and all of the Jewish people,

until the Most High Himself, as it were –

which is why from all these joys one comes to the greatest joy of the entire Jewish people,

the true and complete redemption.

And in light of the merit of the matter –

I will participate in this,

by giving each of you a dollar,

that you should give it in addition to the charities that you yourselves will give.

And may all these things hasten even more the true and complete redemption,

and the marriage of the Jews with the Most High

(in addition to the betrothal that already exists now¹⁴),

speedily in our very days,

in the true and complete redemption through Moshiach ben David,

our righteous Moshiach,

may he come and redeem us and lead us upright to our land,

out of joy and goodness of heart.

The Rebbe shlita gave each of the bridegrooms and brides and their relatives shiyu one dollar.