English translation — שיחה לילדי צבאות השם שיחיו אחרי תפלת מנחה יום ב', י"ט ניסן, ג' דחוה"מ פסח ה'תשמ"ו

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

Afterwards they sang the melody “Vi Vont Moshiach Now”.]

At every gathering,

like today’s gathering of children who belong to “Tzivos Hashem” –

boys and girls –

one begins by explaining the content of the day on which they have assembled,

and for what occasion they have assembled.

But being in the days of Pesach, this is entirely unnecessary –

both from the perspective of those who have assembled

(children of “Tzivos Hashem”),

and from the perspective of the time

(day)

on which they have assembled:

The present gathering is of Jewish children of “Tzivos Hashem”. One need not seek the reason for a gathering of Jewish children during the days of Pesach –

for all see simply that Pesach is connected first and foremost with children:

The entire Seder of the night of Pesach and the “Haggadah of Pesach” begins immediately with “Here the son asks”,

questions that children ask,

and then the entire “Haggadah” proceeds to answer the questions of the children².

Thus the connection of a gathering during the days of Pesach with children is self-evident –

for children are the main thing in the festival of Pesach,

with them the entire Seder of Pesach begins.

From this there is immediately a general directive regarding the gathering of “Tzivos Hashem”:

Since there is an instruction

(directive)

in the Torah,

the Torah of life,

an instruction in daily life,

that on the night of the Seder there must be the questions of the children and one must answer their questions –

from this there is a lesson for every place and every time,

regarding the importance that children should look into what is happening around them,

and immediately ask

(if they have not learned about it beforehand) –

“What is the content of this,

and why did this happen thus”;

and since they have good parents and good educators and good teachers and teachers,

it is certain that they will receive an explanation of how everything that happens around them is connected with Judaism and Torah,

and connected with the children,

their entire family and with the entire Jewish people.

And so it is with the answer to the four questions that children ask at the Seder –

that the content of the answer is,

that this is connected with a general event that pertains to the entire Jewish people until the end of all generations.

From this there is a lesson regarding the gathering of Jewish children –

that their purpose is to demonstrate how everything a Jew does is connected with Torah and Judaism,

and this influences all generations.

And especially that at the time of the gathering the Jewish children show a living example,

that through them one can know what a Jew is and what the Jewish Torah is and how a Jew should conduct himself.

And as one sees this in practice with the children,

who have demonstrated this at previous gatherings,

through the increase in Torah study and fulfillment of commandments that occurs between one gathering and the next,

and certainly it is so also at this gathering,

that since the last gathering each one of them has certainly learned much Torah and done many good deeds and commandments.

So too from the perspective of the time when they have assembled –

one need not ask and seek the special content of the time –

for every single day a Jew has a “remembrance of the Exodus from Egypt”:

many commandments

(that are every day)

are connected with “remembrance of the Exodus from Egypt”³,

to the extent that it is a commandment to mention the Exodus from Egypt every day,

and twice every day

(both by day and by night)

in the Shema⁴,

Consequently a Jew need not have any additional explanation of the specialness of the time –

for every single day the matter of the Exodus from Egypt is heard by him,

all the more so when the festival of Pesach itself arrives,

when the matter of the Exodus from Egypt stands with special emphasis,

it is understood that as good as the remembrance of the Exodus from Egypt was every single day

(during the year),

it must be even stronger and more important and more prominent on the festival of Pesach.

From this there is also a lesson in connection with the gathering of “Tzivos Hashem” –

the importance of Jewish children on the festival of Pesach

(as above, section 2):

How good it was that the "remembrance of the Exodus from Egypt" existed throughout the entire year,

which also includes the remembrance of the importance of the conduct of Jewish children,

and asking questions etc. –

it must be even stronger in the special gatherings that take place on the special days of the festival of Passover,

which are connected in a very prominent manner with the Exodus from Egypt,

including also –

gathering children and children should ask questions

(as on this occasion).

One of the instructions that is learned from the matter of "Passover" and "Exodus from Egypt" in the conduct of "Tzivos Hashem" throughout the entire year:

From the entirety of the order of the Haggadah and from the commandments of Passover, one learns that there is a good inclination and an evil inclination,

and the conduct of a Jewish child must be both in the aspect of "turn away from evil"⁵,

not to obey and to nullify the evil inclination,

and also

(afterwards)

in the matter of "do good"⁵,

to obey the good inclination:

It is said in the Haggadah,

that there can be a possibility that a Jewish child be a "wise son"⁶,

which comes from the good inclination:

On the other hand, he has a possibility to be, Heaven forbid, a "simple son"⁶ or "one who does not know to ask"⁶,

or even more difficult –

a "wicked son"⁶, Heaven forbid.

Because he has an "evil inclination".

The festival of Passover teaches us,

that one must ensure,

that not only should the evil inclination not have any say in what to do,

rather one must completely drive it out and expel it,

until the evil inclination, which is called chametz, will be "not seen"⁸ and "not found"⁹,

so that no trace of it remains at all,

And on the other hand, Passover teaches,

that one must do what the "good inclination" wants to do.

Which is emphasized in the commandments of the festival of Passover –

chametz and matzah: –

to be careful not to eat chametz

(turn away from evil),

i.e., to be careful of the evil inclination, which is called chametz,

until one burns the chametz completely;

and also in the commandment of eating matzah

("do good"),

especially according to what is stated in the Zohar¹⁰ that matzah is "food of faith",

connected with faith in the Most High,

for in the merit of faith were the Jewish people redeemed from Egypt¹¹ –

i.e., to obey the good inclination.

Which is seen immediately on the night of the Seder,

when there is the caution regarding chametz and the commandment of eating matzah –

consequently it is understood,

that from this there is an instruction for every day when one has a "remembrance of the Exodus from Egypt",

when one recalls the matters of the night of the Seder.

From this one has the instruction regarding the conduct of a Jewish child,

who serves the Most High in such a manner that "Hashem rejoices in His works"¹²,

because He "stands over him etc. and looks upon him and examines the kidneys and heart to see if he serves Him properly"¹³

(as I just said in the twelve verses and sayings of our Sages, may their memory be for blessing)

– that he must completely drive out and burn the evil inclination,

and conduct himself according to the will of the good inclination.

Which is the matter of "Tzivos Hashem",

that while still young children, one becomes accustomed to drive out the evil inclination,

and conduct oneself according to the will of the good inclination,

and "train the youth according to his way, even when he grows old he will not depart from it"¹⁴.

Which simply means,

that when one gives a Jewish child something to eat and drink,

even if he is hungry or thirsty,

he first asks whether there is any non-kosher thing in it

(like chametz on Passover,

and other matters during the rest of the year) –

the matter of "turn away from evil";

and afterwards he asks

(if he has not yet learned)

which blessing he needs to make and whether he needs to wash his hands etc. –

a matter of "do good"

(for the "do good" of making a blessing also exists on the night of the Seder –

at the eating of the matzah and the Kiddush over wine etc.).

From all the above, the "order and the way" that is taken out from the festival of Passover is understood –

how the conduct must be in the manner of "turn away from evil and do good" throughout the entire year,

with the power of the Exodus from Egypt and "food of faith".

And since it must be "Love your fellow as yourself"

(as you mentioned earlier in the twelve verses and the words of our Sages of blessed memory)¹⁵ –

it is understood that every boy must endeavor regarding boys and every girl regarding girls,

that they too should know the instruction of "Remember the Exodus from Egypt" in both matters of "Turn away from evil and do good,"

completely burn the evil inclination,

and strengthen the good inclination.

And then there is the principle of "One mitzvah leads to another mitzvah,"¹⁶

that through fulfilling the mitzvah of "Love your fellow as yourself," the fulfillment of additional mitzvos comes more easily.

And especially since this is a unique mitzvah,

"Rabbi Akiva says: This is a great principle of the Torah"

(as you just said)¹⁷,

it is certainly that such a mitzvah particularly helps in the study of Torah and fulfillment of mitzvos and having success in all matters.

And one should do this with joy and a good heart,

which is the essence of Yom Tov and Chol Hamoed –

the matter of joy,¹⁸

until there is the twofold joy revealed,

both "Yisrael shall rejoice in its Maker,"¹⁹

because one does every matter in Judaism with true joy,

and "Hashem shall rejoice in His works,"²⁰

that the Almighty is truly joyful with each one of you,

and through you –

also with all those who raised you in this path.

And "joy breaks through the barrier,"²¹

consequently it helps the breach and destruction of the barriers of exile,

and one merits that "As in the days of your exodus from the land of Egypt, I will show you wonders,"²²

the true and complete redemption through our righteous Moshiach,

speedily in our days.

The matter mentioned above is connected with the general matter of Pesach,

which extends throughout all eight days.

However, since the gathering is on a specific day among the eight days themselves,

it is understood,

that there must be a special instruction on this day,

relative to the other days,

even relative to the other days of Pesach. And as it is with an army in the simple sense,

that there is an "order of the day" that is connected specifically with a particular day.

In order to know the special instruction for "Tzivos Hashem" on this day –

one can look at the Torah reading that is read on this day,

where one sees immediately that it is different from the other days of Pesach. And since the Torah is "Toras Chaim,"

a lesson in life,

it is certain,

that in this matter in the Torah that is read on this day,

there is a special instruction for this day.²³

Additionally, one can learn the instruction from the daily portion of Tehillim,

for Tehillim is also a part of Torah,

and since the portion of Tehillim on this day is different from the portion of Tehillim of the other days of the month,

there is certainly in this an instruction for this day.

Additionally, this is also regarding the portion in Rambam,

for some of you certainly study the portions in Sefer HaMitzvos of the Rambam –

whose name was also "Moshe,"

like the redeemer of Yisrael,

Moshe ben Amram,

who took out Jews on Pesach from the land of Egypt –

there are specific mitzvos in Sefer HaMitzvos that are studied on this day,

and certainly in them there is a lesson and hint from which one can derive an instruction for Jewish children

(and also adults).

Additionally, there are other special things

(connected with Torah)

that were announced specifically at this gathering –

from which there is also an instruction,

as follows.

The Torah reading that is read on this day is –

"If you lend money to My people, etc."²⁴

Which simply means,

that the Torah tells every Jew

(starting from very young children),

that one must see to help every Jew around him who is in need of help.

That is, in addition to the general command of "Love your fellow as yourself,"

there is a special instruction on this day

(order of the day) –

to help another Jew.

Regarding Jewish children, it means

that when the Almighty gave you property that another child does not have,

whether it is a matter of knowledge in Torah that another child does not know from the virtue of Torah,

or that you have your "allowance" money,

and you know that there is another child

(or adult)

who is in need of a loan –

one should know that it must be "if you lend money to My people,"

to help out

(with actual "money,"

or the like)

to anyone who belongs to "My people."

And regarding this, the Midrash interprets

(in the explanation of "if you lend money to My people"),

that through the very act of helping another Jew,

the Almighty says "you are with Me"

(you are with Me),

meaning that one becomes one thing with the Almighty!

It is therefore easy to imagine,

how a soldier feels when he hears,

that through helping another he becomes one thing with the "Commander in Chief,"

consequently one certainly does this with great joy,

with the greatest joy that can be.

Today's lesson of Tehillim begins with the chapter "A prayer of Moses,"

meaning a chapter that Moses said,

the conclusion of which is "and let the pleasantness of the Lord our God be upon us, and establish the work of our hands upon us, and the work of our hands establish it."

The lesson from this is:

That one should not think that everything he does

("the work of our hands")

is "just done so,"

and he can do as the good inclination tells him, or

(heaven forbid)

as the evil inclination tells him,

or not do anything at all –

rather he must know that "the work of our hands establish it,"

that the Almighty Himself establishes and directs "the work of our hands,"

with everything a Jew does,

every Jew,

starting from a small child.

And this is "a prayer of Moses,"

this is said by Moses our teacher who carried out the exodus from Egypt

(as above),

the matter of the exodus from Egypt is indeed present every single day

(as above).

From this one has the instruction,

that Moses our teacher requested in his prayer and opened up,

that the Almighty should fulfill the prayer of every Jew who asks Him that He should direct "the work of our hands,"

with his conduct,

and it should be "establish it,"

the Almighty should establish it,

and this should be in a good manner and in a living manner and in a healthy manner.

In today's lesson in the Book of Commandments of the Rambam, one learns about the positive commandments and negative commandments that are connected with refraining from work on the day of Atzeret,

the festival of Shavuot,

the time of the giving of our Torah,

and also about the positive commandments and negative commandments that are connected with refraining from work on Rosh Hashanah.

From the entirety of this lesson, there is an added emphasis in the aforementioned instruction of the exodus from Egypt and the festival of Passover:

We spoke earlier,

that the instruction of the festival of Passover is the matter of "turn away from evil and do good,"

to nullify and burn the chametz and the evil inclination,

and to strengthen the good inclination.

The service of burning the evil inclination is not a simple service,

because the evil inclination has various "tricks,"

and it comes and "disguises itself in another garment" and says that it does not intend for one to commit a transgression,

but only that one should indulge oneself:

since he

(the child)

is hungry –

he should immediately grab and eat,

before he makes a blessing;

or that since he needs to buy something –

he will take someone else's money, heaven forbid,

(instead of borrowing that person's money).

Therefore, one needs to have a strengthening and a special empowerment in the service of the war against the inclination in both lines of "turn away from evil" and "do good."

In this, one has a special instruction from today's lesson,

from that which we learn about two matters

(the festival of Shavuot and Rosh Hashanah),

regarding which one also sees both movements of positive commandments and negative commandments,

"turn away from evil" and "do good."

Furthermore:

In the positive commandments and negative commandments of today's lesson, the connection with the aforementioned instruction is further emphasized:

A) The time of the giving of our Torah is a continuation of the exodus from Egypt –

as it is stated in the verse "when you bring the people out of Egypt, you shall serve God on this mountain,"

that the giving of the Torah came as a continuation of the exodus from Egypt.

B) The concept of Rosh Hashanah is –

the head of the year,

and from it all matters are drawn for the entire year,

and it leads all the days of the year.

And consequently it is understood,

that the two general matters of Rosh Hashanah,

M"U and M"L"T,

turn away from evil and do good,

are also drawn from Rosh Hashanah for the entire year.

And as discussed above regarding the remembrance of the Exodus from Egypt,

that this is not a matter that is connected only with the days of Passover,

but it is drawn for all the days of the year,

because each and every day one makes a remembrance of the Exodus from Egypt etc.

And through that which one has in completeness both matters of turn away from evil and do good,

with more vitality and joy,

and especially as they are connected with the study of the Torah

(which was given on the Festival of Weeks)

and the concept of "make Me king over you"

(which is on Rosh Hashanah),

that is, that you remember that you have a "commander in chief" whom you crowned on Rosh Hashanah

(the day of "coronation") –

this hastens even more the day when "the kingdom will be Hashem's",

when all the nations of the world will see how the Supreme One is the "commander in chief" of the entire world and of all nations and of all things,

as I said earlier

(in the verses of Bereishit and in the words of our sages),

that "In the beginning God created the heavens and the earth."

And this is more healed through that which one studies all these aforementioned lessons,

and one contemplates them,

and the main thing is the actual deed,

as is the conduct of an army,

that for a soldier the main thing is the actual deed from the aspect of acceptance of the yoke –

both in turn away from evil and in do good,

which hastens the fulfillment of the prophecy and promise,

"And Hashem will be King over all the earth",

speedily in our days, literally.

There is another matter that is connected specifically with a gathering during Chol Hamoed Passover. And this is,

that it was announced before the silent prayer of the Minchah prayer

(which was prayed together) –

that one should say "and bestow blessing".

– This is a matter that does not apply in the gatherings of the other days of the year,

because then either one says the other formulation

("and bestow dew and rain for a blessing"),

or it is not news;

but on Chol Hamoed Passover,

this is news,

because only on the first day of Chol Hamoed Passover is the first time that one has the possibility to change the formulation after one has ceased the request for rain

(dew and rain)

in the Minchah prayer of the eve of the first festival day of Passover

(because then one prays for the first time the silent prayer with eighteen or festival blessings),

therefore one warns,

that one should say "and bestow blessing".

It is certain,

that also in this specific matter of this gathering there is a lesson and an "order of the day" regarding the gathering of Jewish children.

What is the difference between "and bestow dew and rain for a blessing" and "and bestow blessing"?

This is understood simply,

also to children:

When one says "and bestow dew and rain for a blessing",

the content of the request is that the Supreme One should give "dew and rain",

and then from this will come a blessing,

because the rain will fall on the fields,

consequently grain and fruits will grow,

and one will have what to eat and so forth,

and a healthy and good year;

When one says however "and bestow blessing" –

one asks the Supreme One that He should give a direct blessing,

without any preparations,

that is, one will not need to wait until the dew and rain will fall on the fields,

and then one will need to plow and sow and reap and bake and all the labors until one will receive the blessing –

rather one receives the blessing immediately in an open manner,

in a ready manner,

in a complete manner and in a whole manner from the Supreme One Himself.

These two manners you see yourselves in your life:

When your mother is pleased with you,

there are two ways in which she conducts herself:

One way is,

that she informs you,

that just as she has prepared all the things for eating and drinking,

and just as you are exhausted from having labored a long time in learning Torah and fulfilling commandments –

she gives you the key to the place where the good things are located,

eating and drinking and so forth,

and she shows you how to make from water "tea" and so forth,

and to throw into them sugar so that it becomes tasty tea

(and so forth);

And the second way is –

that the mother prepares the food and drink on the table,

a "Shulchan Aruch"

(a prepared table),

and one only needs to approach and take everything without any preparations.

Just as this is with children and parents,

so too is it in spiritual life,

that in the reward that one receives from the Above for good conduct there can be two manners:

If one conducts oneself well,

but in such a manner that one could have conducted oneself even better –

then it is "and give dew and rain for a blessing",

that one gives the ability and "key" to receive a blessing,

but one must have exertion in order to receive it,

similar to plowing the fields and so forth.

When, however, the conduct of a Jew is in such a manner,

that one is meticulous in commandments and the study of Torah in an exceptional way

(which is indeed the purpose that is demanded from every Jew),

for example,

when you learn more Torah and you fulfill commandments with more adornment,

and also "and you shall love your fellow as yourself" –

you draw closer more other Jewish children

(boys draw closer boys. And girls –

girls)

to the Jewish way –

then one receives from Above a direct blessing,

in an open manner,

in a great manner,

in a healthy manner and in a complete manner,

so that one does not need to have any exertion at all.

And this is the instruction regarding this gathering that one has when one begins to say "and give a blessing"

(instead of "and give dew and rain for a blessing") –

that the conduct of Jewish children must be in such a manner,

that it brings from Above the blessing in a most elevated manner

(as above).

And through this one indeed receives from Above the blessing in such a manner,

in a complete manner,

that one does not need to come to any exertion,

rather one sees immediately that the Above has given an open blessing,

and one receives all blessings in goodness that is seen and revealed,

in all that is needed in physicality and in spirituality,

and health and success in all matters.

Which this also includes success in the study of Torah and the fulfillment of the commandments,

and in having a good relationship

(relation)

with the parents,

who see that in the merit of the children they have a direct and open blessing from the Above –

and consequently the parents also conduct themselves with the children in such a manner.

And since the children are indeed good Jewish children –

they surely influence also upon other Jewish children,

consequently there is "the perfection of the people",

that all Jewish children become as is proper,

and they also affect the parents and teachers and male guides and female guides,

that they should be even better than they were before,

so that they should have

(not only "dew and rain for a blessing", but)

also "blessing" directly in goodness that is seen and revealed –

which this is indeed a perfection of the entire Jewish people,

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

And one also has the perfection of the Torah and His commandments,

which one fulfills them to the utmost perfection,

in a manner that one merits "blessing" in a revealed way;

And then one has the merit,

that one comes immediately "with the clouds of heaven",

to the true and complete redemption,

to our holy land,

which is also in a manner of perfection,

"the Lord your God will enlarge your border",

broader than it was until now,

and even at the time when the Holy Temple was standing,

because one arrives there under the leadership of the Messiah our Righteous One,

And all these things –

with joy and a good heart,

and speedily in our days, literally.

Continuing from what was discussed above regarding "and give a blessing",

this is the place to utilize the opportunity

(the fourth talk that is not in the regular order)

and to express a thanks from the depths of the heart –

to all those who sent blessings

(through a letter or orally and so forth)

in connection with the birthday or the holiday of Passover and so forth.

Since it is not possible to answer each one individually,

therefore it is exactly as if one had spoken this with each one personally.

And with this there is an additional advantage –

that when one gives thanks and gives all good wishes in a holy place,

the synagogue and the study hall,

a place where Jews gather together,

a place where Torah is magnified and a place where prayer is magnified,

this is a "place of merit";

and correspondingly this is also a "day of merit" and a holy day –

the intermediate days of the festival of Passover,

the festival of the Exodus from Egypt;

and it has yet another advantage –

that many tens of Jews gather together,

"a holy people",

more than a minyan. For the power of the public is great.

From all this it is understood,

that the thanks that one gives now and the wishes that one gives now are with greater strength and greater vigor.

And especially standing in a festival that takes out from constraints and boundaries

(the Exodus from Egypt) –

it is certain,

that the thanks and the blessings are also beyond measurement and limitation.

For our Sages of blessed memory say,

their words are already stated that whoever blesses is blessed with the blessing of the Holy One, blessed be He,

as the Almighty commanded and promised in our holy Torah,

the Torah of life,

"And I will bless those who bless you",

and the blessing of the Almighty is indeed in the manner of "its addition is greater than the principal" –

more than what a flesh and blood

(a person)

can express.

For the merit alone of this that every Jew is a child of Abraham, Isaac, and Jacob and of Sarah, Rebecca, Rachel, and Leah is sufficient –

and in the language of our Sages of blessed memory mentioned above, their words are already stated,

that the Torah has already decided the clear and established law in a brief and clear language –

"And I will bless those who bless you".

So may it be His will,

that also in this case the matter of "and bestow blessing" should be fulfilled,

that is, that the blessing of the Holy One, blessed be He, should descend in a good visible and revealed manner,

to each and every one who is included in the category of "those who bless you",

which brings about the "And I will bless",

the blessing of the Holy One, blessed be He, Himself,

from His full, open, holy, and ample hand,

and also,

as it is stated in the Baal Shem Tov's prayer book,

"filled to overflowing",

beyond measure,

above all measurement and limitation in a revealed way.

After this matter –

one will conclude,

as is customary at every gathering,

with the "third pillar" of charity and acts of loving-kindness:

– For at the gathering there is the matter of a place where Torah is magnified and a place where prayer is magnified –

Torah and prayer,

the two pillars of Torah and service

(prayer),

and in continuation of this one must have the third pillar,

the matter of charity.

Therefore it is customary at every gathering to give at its conclusion coins in order to give to charity to each of the children,

and in their merit one also gives to each of the adults who are present.

And correspondingly now one will give each one a pair of coins,

to give one coin to charity,

and with the other to do as their will dictates.

May it be His will,

that through the three pillars of Torah, service, and acts of loving-kindness,

one should speedily and truly merit the third Holy Temple,

in the third redemption,

"The sanctuary, O Lord, which Your hands have established",

"May it be built speedily in our days,

and grant us our portion in Your Torah".

And this should be in a manner of a revolving completeness

(as mentioned above) –

the completeness of the people of Israel,

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

the completeness of the Torah of Israel,

and the completeness of the land of Israel,

"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 in a manner of "the threefold cord",

and connected with the blessing of Jacob,

the third of the patriarchs,

whose blessing is "and you shall spread out to the west and to the east and to the north and to the south" –

"an inheritance without boundaries",

Speedily in our days, literally.

Before one distributes for charity –

one will also conclude with a matter of joy and gladness of heart –

through melodies of joy.

First of all –

a melody that is connected with the true and complete redemption –

"We want Moshiach now";

A melody that is connected with the building of the Holy Temple –

"May the Holy Temple be built speedily in our days";

And a melody that is connected with the Almighty –

"Nyet nyet nikavo krami ivayn adnavo",

whose explanation in this is the content of "And the kingdom will be the Lord's",

until "there is none else besides Him",

Speedily in our days, literally,

and with joy and gladness of heart.

[They sang the melody "We want Moshiach now".

The one leading the prayer, may he live, sang the melody "May it be His will that the Holy Temple be built speedily in our days and grant us our portion in Your Torah".

Afterward they sang the melody "Nyet nyet nikavo krami ivayn adnavo".

The Rebbe Shlita gave to the male and female counselors Shiyu ten cent coins,

to give to each and every one of the boys and girls Shiyu three coins: a. to give to charity, and b. and c. to do with them as they see fit.

Afterwards he gave to the tankists Shiyu in order to distribute to all those present as above].