English translation — שיחת יום א' פ' נשא, ר"ח סיון ה'תשמ"ו. - לנשי ובנות ישראל תחיינה

It has already been established for several years,

that the gathering of the women of Chabad in the summer time is on the days that are adjacent to the festival of Shavuos,

the time of the giving of our Torah.

And in this year there is an emphasis on the matter,

since the gathering is in the same week as the festival of Shavuos.

And since this is a thing that was instituted and has been maintained for several years –

it is certainly with a reason.

For everything that occurs among Jews is with intention and content,

and especially a matter that is connected with many Jews. And in particular –

when it speaks about the women and daughters of Israel,

each of whom is either already a "mainstay of the house"²,

the leader of a Jewish home,

or one who prepares herself and is educated and is being educated by her parents to become a "mainstay of the house" and lead an entire Jewish home,

which the Most High blesses

(the home)

with sons and daughters,

who will in time continue the "golden chain" of Jews until the end of all the world,

until the end of all times.

Therefore, since it speaks about the women and daughters of Israel –

it is certain,

that everything connected with them has a special power and blessing from the Most High,

who conducts the entire world,

and especially with matters that are connected with Jews and Judaism and with Jewish homes.

And the upshot of all that has been said is –

that certainly there is a reason and explanation and special content in that each and every year the gathering of the women of Chabad is adjacent to the time of the giving of our Torah.

When one wishes to find the special content of this matter –

one must seek it in Torah.

For Torah is called "Torah of life"³,

meaning that it is a directive in life,

an instruction in daily life,

and together with this it is also called "Torah of light"⁴,

that the instruction in the Torah is not a "hidden" and "concealed" instruction,

which would then allow for doubts as to how to interpret it,

but rather it was given by the Most High in such a manner that it should be clear and explicit what the matter is and what the instruction is.

Furthermore:

Not only can one know through Torah (a)

what is the instruction of every matter and (b)

that this is in a revealed and clear manner, but (c)

this itself is "Torah of truth"⁶:

The instructions in the Torah were not given to man merely to calm him or to "lull him to sleep" Heaven forbid or to divert his attention from the essential –

but on the contrary:

Torah presents all its matters in a manner that they correspond to the truth of the thing.

Moreover:

When one says that Torah is "Torah of truth" it means the truth itself, the highest level in this:

Since Torah was given by the Most High,

it is therefore understood that the truth in Torah is not merely a truth within the "framework" of life in the world,

in worldly matters,

but it is the truth of the source and foundation of everything,

the Giver of the Torah,

of whom "all existing things...

exist only from the truth of His existence"

(as the Rambam says)⁷,

meaning that from Him were created and exist at every moment and in every place all things that are in the world;

this is such a truth that it expresses the truth of the entire world as a whole world,

and also the truth of every single thing in the world,

which is,

as said,

created from the same Most High.

And from this it is understood regarding our matter –

that from Torah one can know (a)

in a revealed manner (b)

the instruction of the adjacency of this gathering with the time of the giving of our Torah, and (c)

this brings out its true content, and (d)

not merely the true content,

but furthermore –

the ultimate perfection in truth.

The explanation of this –

simply:

At the time of the giving of the Torah the first time,

the Torah relates the order of the preparations for the giving of the Torah:

The giving of the Torah was to the entire Jewish people,

which is divided into various levels and degrees –

nevertheless, the order of preparation for this was that first and foremost "Thus shall you say to the house of Yaakov"⁸ –

"these are the women"⁹,

and this itself with gentle speech⁹,

and only afterwards "and declare to the children of Israel"⁸ –

"these are the men"¹⁰.

Regarding the receiving of the Torah itself –

every Jew received the Torah directly from the Almighty Himself,

as it says in the verse¹¹,

that the purpose of the revelation at Mt. Sinai is "so that the people may hear when I speak with you, and also believe in you forever",

so that Jews should know the truth of the Torah.

Therefore it says in the Midrash¹²,

that the Almighty said to Moshe Rabbeinu "Go, descend"¹³,

that before he begins to say the Ten Commandments,

Moshe Rabbeinu should go down from Mount Sinai,

and stand together with every Jew and with all Jews,

men, women, and children,

so that all should see that the Giver of the Torah is the Almighty Himself.

Furthermore:

From the perspective of the giving of the Torah itself, every Jew and all Jews are equal to Moshe Rabbeinu¹⁴,

and also to the entire world, as it were.

And as related in the Midrash¹⁵,

that at the time of the giving of the Torah the entire world was silent in order to absorb the Ten Commandments,

in which matter all creations in the world were equal.

And afterwards this matter descended throughout all generations,

for "Moshe received the Torah from Sinai and transmitted it, etc."¹⁶,

until it reached our generation,

and from our generation and through us –

to the coming generations,

until it will be "the earth will be filled with knowledge of Hashem as the waters cover the sea"¹⁷,

which means the entire world.

[But regarding the order of preparation for the giving of the Torah,

which included the command from the Almighty to Moshe Rabbeinu,

that one must tell the Jews about the essential matter that will occur in their lives and in the life of the entire world until the end of all generations –

we find the aforementioned novelty,

that first it was said to the women,

and only afterwards to the men].

5. The Almighty commanded Moshe,

that first and foremost he should speak about the giving of the Torah with the women,

and he should speak in a gentle manner and in an accessible manner

(because among them it will certainly be accepted),

and only afterwards should he speak with the men.

And furthermore:

The Almighty commanded Moshe,

that before he writes into the Torah about the giving of the Torah and the Ten Commandments,

he should also write this very matter,

that the order in this was that first "Thus shall you say to the house of Yaakov",

and only afterwards "and declare to the children of Israel".

And this becomes a part of the eternal Torah,

of the everlasting Torah,

which Torah is

(as above)

from the word hora'ah (instruction),

a directive and a lesson,

and "Torah is light" –

a luminous directive and an eternal directive,

in every generation,

in every time and in every place.

And based on this, the reason that the gathering of the women is a preface to the giving of the Torah is simply understood –

because we see that this is how it was at the first giving of the Torah,

that before the giving of the Torah there had to be first and foremost the statement to the women, etc.

And this instruction itself

(that before the giving of the Torah there must be first and foremost "Thus shall you say to the house of Yaakov")

is emphasized greatly in these days,

when the preparations for the giving of the Torah are at their strongest,

for this is the same week in which the Torah will be given anew,

with renewed vitality and with renewed love,

which evokes renewed self-sacrifice. And furthermore –

this is the beginning of the week whose end and culmination –

the Shabbat day when "the heavens and the earth and all their host were completed"¹⁸ from all the days of the week¹⁹ –

is the time of the giving of our Torah.

4

And especially since today is Rosh Chodesh Sivan,

at which time it was "and Israel encamped there opposite the mountain"²⁰,

which brought about the final decision of the Almighty that He would give the Torah to the Jews.

And as explained, there is no midrash²¹,

then at the time when the Almighty saw that despite the fact that the Jewish people consisted of many people and diverse people

(until there were six hundred thousand of Israel,

men from twenty years old and upward,

from which it is understood how many millions the entire nation possessed) –

nevertheless they all stood in a movement of "and Israel encamped there",

"as one man"

(as brought also in Rashi's commentary²²),

like a single and unique person,

and not only externally,

but also "with one heart",

in all the hearts of all Jews –

the Almighty decided to give them the Torah at that time.

And this very thing

(the unity)

came as a result of the preparation for the Giving of the Torah –

as it says in the verse "and Israel encamped there opposite the mountain",

and one can say the explanation of this²³,

that at the time when the Jews positioned themselves and looked and saw that it says "opposite the mountain",

at Mount Sinai,

upon which it says "you shall serve God on this mountain"²⁴ –

this affected them so much,

that even six days before the Torah was given,

the very thought and looking at Mount Sinai caused them to stand "as one man with one heart", like a single and unique person with a single and unique heart, who is about to receive the Torah from the Almighty for all generations.

And from all this it is understood,

how on this day the aforementioned instruction of "Thus shall you say to the house of Jacob" is emphasized –

that the preparation for the Giving of the Torah begins from the women and daughters of Israel.

And what is indeed the rationale in that which Moshe Rabbeinu was told that first of all he should speak to the women?

This is understood simply:

The giving of the Torah was to the entire people of Israel,

from their smallest to their greatest,

on condition that afterwards it be transmitted to children and children's children until the end of all generations.

And this lies first and foremost in the hands of the Jewish woman:

Every Jewish woman has upon herself the holy mission

(as above)

to be the "mainstay of the house",

to raise the generations that have yet to be born,

or have already been born,

but they are still too young and need to receive an education.

And as one sees simply,

that the education of children in general,

especially children immediately after they are born,

is connected specifically with the woman,

and depends on the woman²⁵. As the woman wishes –

so can the household be established,

and in the language of Scripture²⁶ "the wisdom of women builds her house",

that a structure is built for eternity²⁷,

with sons and daughters who will continue the "golden chain"

(as above).

And this is seen simply even among non-Jews,

all the more so among women who belong to the Jewish people who received the Torah,

the Torah of truth and the eternal Torah,

an everlasting Torah,

it is certain that the main role in the house depends on the "mainstay of the house".

And this is the simple reason why the beginning of the preparation for the Giving of the Torah was –

"Thus shall you say to the house of Jacob –

these are the women",

because the fulfillment of the purpose of the Giving of the Torah –

depends first and foremost on them to transmit the Torah to the children and children's children.

Furthermore:

As mentioned earlier,

the preparation for the Giving of the Torah consisted of the Jews standing "as one man with one heart",

a matter of love of Israel and unity of Israel.

And when one looks simply,

one sees,

that the matter of love and unity of Israel in its perfection also depends first and foremost on Jewish women:

When one goes out into the world and deals with worldly matters –

one encounters various people and various influences;

how can a person withstand all trials and remain whole in love and unity of Israel,

"as one man with one heart" –

this is through the "mainstay of the house",

through that which the Jewish woman makes the deeds in her house,

and even the air that one breathes in the house is an air of love of Israel and unity of Israel.

What "breath" is, after all, necessary for every person and with it he lives²⁸ –

by inhaling into himself love of Israel and unity of Israel the entire time that one is in the house,

then,

even if one goes out into the street,

and in the street there rages

(for whatever reason)

a storm,

and it appears

(seemingly)

the exile,

it does not affect a Jew,

because the entire time,

even during sleep,

he is in a house that is permeated with love of Israel and unity of Israel,

consequently he breathes air of love of Israel and unity of Israel;

and all the more so when he awakens from sleep and considers himself and feels and evaluates what is happening around him –

he sees and feels that this is unity of Israel!

And as mentioned –

upon whom does this depend primarily –

it is upon the "mainstay of the house":

When it comes to the instructions and directives

(how and what to do),

this is indeed dependent upon the husband who brings it from the yeshivah or from the "kollel" and the like;

but who actually implements it in the house –

implements it the "mainstay of the house,"

the Jewish woman,

the mistress of the house,

the true mistress of the house.

And so she also educates her daughter,

even the very young daughter,

immediately when she is born,

that she should be able,

when the time comes,

to carry out the holy and sweet and luminous mission,

to establish a house as is proper.

Moreover:

The "mainstay of the house" does so much with her house,

that she becomes a "living example"

(a living model)

in love of Israel and unity of Israel for other houses:

She need not argue at all with the neighbor,

it is enough that she merely shows the living example,

that she invites the neighbor into her house,

the neighbor immediately breathes in love of Israel and unity of Israel!

And to breathe one must do so every moment –

so when she afterwards goes out into the street and enters her own house,

she brings into it the same atmosphere of love of Israel and unity of Israel.

Until all Jewish houses become "as one person with one heart"!

Which is also a preparation for the future to come,

for the coming of Mashiach,

when "the Land of Israel will in the future spread to all lands"²⁹,

that through the fact that Jews conduct themselves as befits "Israel,"

they cause that there should be a true "Land of Israel,"

and that the "Land of Israel" should be spread

(disseminated)

and expand and transform the entire world,

so that the entire world should be in this spirit³⁰.

And all this is brought about,

as mentioned,

through the actual deed

("the deed is the main thing"³¹)

which was given over at the beginning specifically to the women and daughters of Israel by Moshe Rabbeinu himself,

and not that he says it himself, but he says it as an agent of the Most High,

and moreover –

"the Shechinah speaks from his throat"³²,

when he speaks,

the Most High Himself speaks through his "throat,"

to every Jewish woman,

regarding her holy mission.

And together with this the Most High gives strength,

that every Jewish woman should be able to carry out her mission,

and not merely carry it out,

but carry it out with utmost perfection,

and not merely perfection,

but as the perfection is accompanied with joy and gladness of heart.

For so must be every service to the Most High,

all the more so the service,

"you shall serve G-d on this mountain,"

which is the beginning of the Jewish people,

when Jews were born and educated as a people³²,

until they became a "treasured people from among all the nations"

(as related in the Torah)³³,

which is also an eternal,

clear and luminous instruction in the Torah,

together with the granting of strength to be able to implement it in practice.

The explanation of all this in greater depth:

The innovation in the matter of "the Giving of the Torah" is that the Most High took the Torah,

which is "the Torah of truth" as above,

the perfection of truth,

and gave it to Jews down below in the world.

Which is a very great innovation,

and in the language of our Rabbis, may their memory be for blessing³³,

that the angels argued "a hidden treasure that is hidden for You...

do You seek to give it to flesh and blood"!

This is also understood simply,

that when one has a precious item,

it is so precious,

that one puts it on a shelf or locks it in a golden safe!

And in this lay the wonder of the Giving of the Torah,

that although the Torah is a "hidden treasure",

the thing which the Most High yearns for,

and a thing which in essence is so important and precious and luminous,

that it should have been kept hidden,

so that it could not, heaven forbid, be damaged in any manner whatsoever –

Nevertheless,

the Most High gave over and transmitted the "hidden treasure",

and whoever gives gives with a generous eye³⁴,

gave it over entirely,

so that it should permeate the world down here below.

And as related in the Midrash

(as above)

[which itself is a part of the Torah of truth),

that at the time of the Giving of the Torah the entire world was silent,

in order to hear the things which the Torah would say,

which is a movement of self-nullification and awe that was in the entire world as a preparation for the Giving of the Torah,

and afterwards the Torah itself was given "to make peace in the world",

as the Rambam brings down³⁵.

And according to the simple understanding of the matter,

that the Torah was given to Jews on condition that they should thereafter draw it down "into the world",

also into "worldly matters",

and so-called "weekday" matters,

not connected only with special days,

but in day-to-day life³⁶.

Until the Torah reaches and permeates also the nations of the world,

which is indeed the content of the "Seven Commandments of the Sons of Noah"³⁷,

and moreover:

every existent

(every created thing) –

is permeated with the directives of the Torah,

which indicates in detail

how each thing should be utilized in a manner that is fitting

(in connection and in harmony)

with "everything that the Holy One, blessed be He, created in His world, He created it only for His glory"³⁸,

i.e., with the purpose for which the thing was created,

and through this one brings completeness,

truth,

G‑dliness,

holiness and luminosity into every thing of the world.

And this is the purpose of the Giving of the Torah –

that through Jews the Torah should be drawn to all the peoples of the earth and reach every thing in the world,

to bring the thing to its completeness and to the fulfillment of its purpose and goal for which it was created –

and the purpose in this is when the entire world will come to its perfection,

as we will merit very soon the fulfillment of the prophecy

(with which the Rambam concludes his book)

"for the earth shall be filled with knowledge of Hashem as the waters cover the sea",

that the entire world,

with all the things that are in the world,

will be "filled" with G‑dliness.

And as is understood from the analogy "as the waters cover the sea" –

that the waters of the sea cover not only the fish of the sea,

but also all things of the sea,

whether it is living,

vegetative or inanimate³⁹.

And this is the explanation of the well-known matter

(which the Alter Rebbe brings in Tanya⁴⁰)

"that the purpose of the creation of this world is that the Holy One, blessed be He, desired to have a dwelling place in the lower realms",

which means "in this lowest world, beneath which there is no lower world"⁴⁰:

A true dwelling place is,

that in every detail of the dwelling place it is recognizable who is the master of that dwelling place

(to whom the dwelling place belongs),

and consequently it is understood,

that if the master is pure and true and luminous –

then every detail in the dwelling place is also in such a way and in such a manner⁴¹.

From this it is understood,

that the purpose of the Giving of the Torah is not that G‑dliness should stand in the world from a distance,

or that it be locked in an "Ark of the Covenant" and it has, heaven forbid, no effect on life,

or even that it has an effect –

it is only on Shabbat days and festival days,

but there are times when Torah and G‑dliness remain in the "Ark of the Covenant" and the world conducts itself "worldly" –

rather the purpose is,

that it should permeate also the world,

like a dwelling place simply,

whose essence is that all details of the dwelling place belong to the master of the dwelling place.

And according to this, one can explain in greater depth the connection of the Giving of the Torah specifically with women and daughters:

As said earlier,

the role of every Jewish woman is to be the "akeret habayit",

and an "akeret habayit" knows how it is in a house and dwelling simply,

in her own home,

that she invests herself and does everything she can,

so that in her house,

in which she is the "akeret habayit",

it should be bright,

and there should not be any things that are not fitting for people,

all the more so –

for Jews,

and every thing and every detail without exception should be in its place and fulfill its purpose.

Accordingly it is understood,

how specifically an "akeret habayit" can do with greater vigor and strength the same matter,

so to speak,

in the "dwelling" of the One above,

the world –

to occupy herself that every detail in the "dwelling" should be in its place,

and fulfill its purpose,

and there,

the Master of the dwelling should be revealed,

for the true Master and the only Master is –

"the King of kings, the Holy One, blessed be He".

And one could say,

that the entirety of this matter,

how specifically Jewish women and girls have a special power to accomplish this matter of "dirah betachtonim",

that Torah should permeate the entire world with all its details –

is hinted at in the verse

(in the Torah)

that you have chosen as the "motto" of this convention –

"yesh sachar li'pe'ulatech" ⁴²:

And as an introduction,

that at first glance it is not understood:

Why does the prophet come to let us hear –

that when one does a thing that the One above commanded,

one will receive reward for it?! –

It is a certainty that the One above pays,

and pays "with His full, open, holy and ample hand" ⁴³,

more than a person who gives a mission

Rather the innovation of this verse

(and of the "motto")

is –

that one receives reward even for "pe'ulatech",

your action,

not an action that is a direct mission from the One above,

to do with oneself or with the members of one's household and one's own children or with one's grandchildren –

but an action done outside of oneself!

For this is the matter of "bechol derachecha da'ehu" ⁴⁴ –

that even when it concerns "derachecha"

("pe'ulatech"),

a thing that is not explicitly stated in the Torah,

through this too is accomplished "da'ehu", knowledge of Hashem.

And accordingly the meaning of "yesh sachar li'pe'ulatech" in accordance with what was said above is understood:

In addition to the main point,

the merit that Jews receive through fulfilling the mission of the One above,

there is a special reward for "pe'ulatech",

for the "peripheral matters"

(so to speak)

that do not pertain to the Jew himself,

not even his family,

and are only "to make peace in the world",

a "peripheral action";

and one receives the true reward,

as the One above knows and understands what "reward" is,

and especially since the "reward" comes to the agent for the fulfillment of the mission in completeness even though the mission is

(so to speak)

not relevant to the agent himself,

and nevertheless he did it with complete devotion and self-sacrifice.

And here it is emphasized how this applies specifically to women and girls –

"li'pe'ulatech" in the feminine,

because this matter stands with greater emphasis by the "akeret habayit",

who invests herself especially,

that all the details of the dwelling,

also the "peripheral" details and the like,

should all be as they ought to be.

Another matter in this:

Just as the service that brings the reward in "pe'ulatech",

also a "peripheral" action,

that effects,

as mentioned,

also in the physical world outside of man etc. –

so too regarding the reward

("sachar li'pe'ulatech"):

Together with the greatness of the reward's quality,

it is such a reward that can be taken

(received)

into the "vessels" of the agents of the Holy One, blessed be He,

i.e., in addition to the main point,

that this is the reward of the One above and the goodness of the One above –

it is given in such a manner,

that it is understood by the recipient of the reward,

and it is internalized by him in a manner of delight,

so that one has all that is needed in physicality and spirituality according to human understanding.

In other words:

In addition to the reward received from "the life of the World to Come,"

a spiritual reward,

matters of the World to Come and matters of Gan Eden –

the reward also descends into physical matters,

matters that are connected to the body,

and into the "body" itself –

not specifically with the head of the body,

but with the foot of the body,

with the lowest levels of the body.

Because this is a Jewish body and a level of a Jew –

the reward comes in such a manner that also the "foot" becomes healthier and more pleasant and more alive in its mission that it must fulfill.

Just as this is regarding a "head" and a "foot" of the body literally,

so too in the analogy:

In the life of people, there are things that occupy the place that a "head" occupies,

the "main purpose" of life,

and there are things that are merely secondary matters and supplementary matters,

like a "foot."

It is said,

that the reward of the Most High for a person's service,

"for your work,"

is given in such a manner,

that not only does one have all spiritual matters in a full manner, but one also has all physical matters in a full manner,

until even matters that pertain to the heel of the foot,

the very non-spiritual things that a person has.

And this is given in such a manner,

that also the foot as a foot feels its reward,

and also the physical action as a physical action is carried out in the best manner and in the most perfect manner,

so that not only does one not have any "pain" or "worries" etc.,

but on the contrary,

one receives through this self-satisfaction,

which adds and increases in the success of the service.

And as one sees this in human nature,

that when a person does something that brings him special satisfaction –

he increases in devotion and self-sacrifice to do that thing to the fullest extent.

With this, it is also understood why the promise was said specifically through Yirmiyahu the prophet:

The name "Yirmi'" is from the term bitterness

(bitterness) ⁴⁵,

and alludes that one is still in exile, because Yirmiyahu prophesied in many prophecies about the bitterness of exile ⁴⁶,

just as Yesha'yahu is called by this name because it is from the term salvation ⁴⁷,

since he prophesied in his prophecies about salvations ⁴⁶,

which is the bitterest thing that can be for a Jew,

although he has all kinds of blessings,

because he is not "at his father's table" ⁴⁸,

not in his father's house,

therefore all things –

for a Jew have a bitter taste

(flavor).

And the bitterness is not only regarding Jews –

but the entire world "shakes" and "trembles" ⁴⁹

Just as it is related in the Gemara ⁵⁰ regarding the situation before the Giving of the Torah,

that then it was "a land that trembles" ⁵¹,

there was fear in the world,

because the relationship between people,

not keeping the Seven Noahide Laws

(or Jews –

all the commandments),

is the opposite of "a man helps his fellow" ⁵²

And the trembling and shaking of the world,

as one sees this now literally,

is a bitter thing,

not only bitter spiritually,

but also bitter physically,

as is understood literally.

And the ultimate intention in this is,

to transform the bitterness for good,

bitterness is transformed to sweetness ⁵³,

that one utilizes the bitterness of exile,

to demonstrate what a Jew is and what a Jewish home is and what a Jewish "akeret habayit" is.

Because a Jew has the power to show a living example in his home –

that it should be the opposite of the undesirable situation.

And this itself is brought to light through the undesirable situation –

as one sees simply,

that when one has no difficulties,

then one does not have the opportunity to demonstrate the hidden powers,

the strength that one possesses,

because one has nothing to struggle with,

or what to overcome;

but when the Most High places someone into such a situation,

one has the ability to demonstrate the powers that one has.

What this is, is the concept of "your work" –

that not only does one do with oneself,

but since one is in a state of exile

(when "our signs we have not seen... and there is none with us who knows until what"⁵⁴),

one does not shut oneself up in one's own house where it is light and warm and permeated with love of Israel until the unity of Israel –

rather it is a matter of "your work",

also in the world.

That is, that as long as there is one single woman,

even at the ends of the earth,

who does not yet know about the matters concerning which you were educated,

and afterwards taught,

and in a manner that it permeated her –

for whatever reason,

including because she was "taken captive among the nations",

cast away in a distant corner of the earth,

not only distant physically, but

(the main thing)

a "distant" in spirituality –

one also opens up with the Jewish woman.

For the method of Torah is not that one remains enclosed in one's own house,

where it is light and warm and a state of "and I will dwell in their midst"⁵⁵ –

rather one opens up "your work",

also outside of oneself.

What this is called by the name "your work" –

because ostensibly this is a matter that is not explicitly stated in the Torah,

it is merely "your work",

your own action,

nevertheless one does it,

and this also becomes a mission from the One above,

for "there is reward for your work" itself is indeed stated in the Torah!

Consequently,

since one chooses

(although this is not explicit in the Torah)

the work of reaching out to a Jewish woman or a Jewish girl,

even a little girl,

that she should receive a true Jewish education,

and when summer comes,

one should send her to a truly Jewish camp

(i.e., not just a camp run by Jews,

but a camp that is Jewish in all its details),

and one does all this

(although this is "your work")

with all the devotion and with all the self-sacrifice that the One above has placed in every Jew,

and especially a "akeret habayit"

(or a girl who strives to be an "akeret habayit",

and receives the proper education in this) –

then "there is reward for your work... and they shall return from the land of the enemy...

and the children shall return to their border"⁵⁶

That is, Yirmiyahu the prophet says in his prophecy,

that while in the bitter exile –

one should know,

that one does not lock oneself in one's own four cubits,

rather one goes out also into the public domain,

in order to find and take in the Jewish woman or the Jewish girl. And through them –

their families,

and to merit them,

to transmit to them the eternal inheritance that all Jewish women received at the giving of the Torah,

and transmitted from generation to generation!

What this is, one transmits to a woman or girl who is found, as mentioned,

in a forsaken corner

(in the spiritual sense),

and one transmits it with a soft saying,

with soft words,

in words of love of Israel and unity of Israel.

What this brings is the "reward for your work",

the full reward,

exactly as if it were a mitzvah that was directly commanded to her and made into a primary mitzvah.

And it becomes "and they shall return from the land of the enemy" –

one goes out from "land of the enemy" literally,

from a land that is not "Eretz Yisrael",

and certainly from a land that is an "enemy",

and certainly from "land" in the sense of earthiness and materialism⁵⁷,

which is in the category of "enemy",

it does not love Divinity and holiness and purity.

Until one comes to "and the children shall return to their border" –

that in every Jew,

whether male or female,

whether small or great,

from their smallest to their greatest,

it is revealed how each one is an only child of the One above.

And according to the teaching of the Baal Shem Tov⁵⁸,

that every Jew is more precious to the One above than an only child born to his parents in their old age,

for whom they waited tens and tens of years –

so understandable is the attachment and dependence of the parents on that child –

so too regarding the One above and the Jews!

From this it is understood,

that "and the children shall return to their border" means that every Jew will then stand in a state of an only son,

and together with this it says "children" in the plural,

because this includes all Jews,

since not a single individual Jew will remain in exile⁵⁸

And they return "to their border" –

to their true border,

to their true land,

to the Holy Land,

which is called "Eretz Yisrael",

and one returns with joy and a good heart!

From all that was said, the special lesson that we have in today's gathering of Jewish women and girls is understood:

Knowing how important the service of Jewish women is,

that every woman is a "mainstay of the home"

(as discussed at length),

it is understood and simple how Jewish women must strengthen themselves in all matters of Torah and mitzvos.

And this applies,

as mentioned,

immediately when a Jewish girl is born,

for her purpose and goal is,

that the Almighty blesses her with length of days and good years and with an everlasting edifice,

with sons and daughters engaged in making a dwelling place for Him, blessed be He, in the lower realms.

And especially, immediately when she is born,

her mother begins

(like every Jewish mother)

to accustom her to matters of holiness,

by surrounding her with a "Shir HaMaalos" and a mezuzah,

and singing her a song to lull her to sleep with content that expresses the preciousness of Torah –

all of which becomes ingrained in the intellect,

which is the "beginning of intellect" of the girl,

and we have the principle "for even when he grows old, he will not depart from it"⁵⁹,

that when she grows older and builds her own home,

she also conducts herself in this way.

And the main point in the service of the "mainstay of the home" is the matter of "as one man with one heart",

for in order for a home to be proper,

all the household members must be "as one man with one heart",

meaning that although each of the household members has a unique mission,

they are all nevertheless "as one man with one heart".

And this includes both the service of the "master of the house" –

who provides the livelihood of the home and relates what is written in the Torah,

i.e., in the depth of Torah and the like;

and the woman is the "mainstay of the home",

the mainstay of the house,

who, in addition to also studying Torah in the laws necessary for her⁶⁰ –

her main service is in the three matters of kashrus in the home,

the light in the home through the candles of the holy Shabbos and Yom Tov,

and the purity in the home –

through "family purity",

and as has been spoken many times,

that these are the essentials that were entrusted to the "mainstay of the home"⁶¹,

and they are the "three pillars" upon which the house stands,

and through this the entire world stands.

And in all this, the Jewish woman fulfills the matter of "as one man with one heart",

that the services of all the household members are in a manner of complete unity.

For each of the household members carries out his mission in the matter that pertains to him,

the husband and the wife,

each in his own matters,

and both complement one another,

not only "complement" from the term "to complete",

but also from the term "perfection",

that one brings perfection into the other.

And so too regarding the children,

both boys and girls:

they do what Jewish children need to do in their own way,

with their innocence and with their liveliness and enthusiasm --- and through this they "complete" the matters of the parents,

including both meanings mentioned:

both they "complete" the nachas that the mother and father have from them,

and they add perfection to the parents.

And through the perfection in each home,

which is accomplished by the "mainstay of the home" –

one also adds to the perfection of the entire Jewish people,

and consequently the continuation of the aforementioned verse is fulfilled –

"and the children shall return to their border":

Each one comes to his "border" and perfection in a simple sense,

to the place that belongs to him,

which is a place and land that belongs to Jews,

which is Eretz Yisrael,

the Holy Land.

And this is a place of spiritual perfection,

because it is indeed "a land which Hashem your G-d looks after constantly, from the beginning of the year to the end of the year"⁶²,

meaning that every moment of the year there is a revelation of G-dliness there. And this is even more revealed and stands openly in the time of the Giving of the Torah.

From all this it is understood,

the service of the "mistress of the house". Especially standing in the days of preparation for the Giving of the Torah,

when one prepares that the acceptance of the Torah should be complete and with all the powers of soul and body,

"with all your heart and with all your soul and with all your might"⁶³,

with the complete self-sacrifice that every Jew has

(because every Jew is born with the fullest measure of self-sacrifice⁶⁴,

and he then has the merit to carry this out in practice,

in daily life,

with himself and with the entire surroundings),

brings about "and I will dwell in their midst"⁵⁵,

that every Jewish home⁶⁵ becomes a "miniature Sanctuary"

brings about,

that very soon one will have the Sanctuary in its literal sense,

"the Sanctuary, Hashem, which Your hands established"⁶⁶,

which was built by the Almighty Himself,

and therefore it is eternal⁶⁷,

and it stands ready above⁶⁸,

and waits only for the Jews to complete the final services that need to be done in the days of exile,

and then "immediately they will be redeemed"⁶⁹,

and the Holy Temple will be revealed,

in Jerusalem,

on the Temple Mount,

in the Land of Israel,

speedily in our days, literally,

in "the blink of an eye"⁷⁰.

All the above is connected with the fact that the gathering of Jewish women takes place close to the time of the Giving of our Torah.

This year, however, there is an additional detail,

as mentioned above,

that the gathering is on Rosh Chodesh Sivan,

which also contains a special lesson for Jewish women and girls,

as follows.

Regarding Rosh Chodesh in general, our Sages say⁷¹ "these women who practice not doing work on Rosh Chodesh",

meaning there is a special custom of Jewish women not to do work

(that is not critically necessary to do)

on Rosh Chodesh. This is a custom of women and not a custom of men

(similar to how the mitzvah of family purity depends specifically on women).

The reason for this is stated in the Oral Torah

(which was also given at Sinai⁷²) –

"Because the women did not want to give their earrings to their husbands for the incident of the [Golden] Calf,

therefore the Holy One, blessed be He, gave them their reward that they should observe Rosh Chodesh more than the men"⁷³.

In simple words this means:

At the time of the incident of the Golden Calf,

where due to the fact that Egyptians and sorcerers interfered,

they were able for a while

(for a brief moment)

to find among the Jews those who allowed themselves to be persuaded and swayed to the point of doing the matter of the Golden Calf –

they were in no way able to accomplish this among Jewish women;

the Jewish women refused to take part in it,

and stood strong in their faith⁷⁴.

And this was immortalized in a story in the Torah,

for even stories of the Torah are a lesson⁷⁵.

Here we have the lesson regarding Jewish women –

that every Jewish woman,

even a very young girl,

as soon as she begins to discern in these matters,

has within herself the fullest strength,

that she knows that "I am Hashem your G-d"⁷⁶,

and if someone will want to speak to me or persuade me or sway me from all these aforementioned matters –

the path has already been paved by the women and girls at the Giving of the Torah for the first time,

that they can withstand all difficulties.

In continuation of the two aforementioned matters in which Jewish women and girls distinguish themselves – (a)

that they are the first to whom one speaks regarding the preparation for the Giving of the Torah, and (b)

that they have the strength of faith to refrain from the [Golden] Calf and the like –

a third matter is related in the Torah in which the women and girls at that time distinguished themselves from the men:

When Moshe came and told the Jews that they would build a Mishkan for the Almighty –

the women and girls were specifically the first to bring donations for the building of the Mishkan,

as it is written⁷⁷ "and the men came with the women"

(the men attached themselves to the women⁷⁸)!

Furthermore:

The women and daughters were not satisfied with giving a donation of leftover money or leftover items

(remnants) –

Rather, they gave the most precious things they had,

their jewelry

(ornaments)

which make them more beautiful and more accepted around them etc.!

And from their jewelry were taken the “shoham stones and filling stones for the ephod and the breastplate”⁷⁹⁸⁰,

which the Kohen Gadol wears upon his heart while in the Mishkan⁸¹,

and likewise the Kohanim Gedolim afterwards in the Beis HaMikdash,

and likewise the Kohen Gadol who will be in the Third Beis HaMikdash speedily in our days, literally!

From all the above, the wondrous lesson is emphasized:

When the Almighty placed a Jew in exile –

he must utilize it for good.

That the very fact that a Jew is still in exile is due to a reason that is not known;

we do not know the true reason for exile –

for “all the deadlines have passed”⁸²,

the time of redemption has already long come,

and nevertheless the Almighty holds us in exile...

But one utilizes the last moments of exile and the bitterness within them –

for good!

Heaven forbid that there is bitterness;

Jewish life must be sweet,

and the Almighty grants success that it is sweet,

both physically and spiritually!

When one goes out into the street –

one sees that the Beis HaMikdash is not yet visible,

and the street “shakes”⁴⁹ and in the street winds blow, not all of which are desirable...

This gives a Jew the opportunity,

that he should immediately demonstrate what a Jew is,

that when a wind blows,

he makes from this wind that it should blow the “clouds of the sky”⁸³,

so that I may arrive as quickly as possible with the “clouds of the sky” to the true and complete redemption!

Until as in earlier times,

and also now,

that from a wind one makes a “power of the active force” that operates a machine that provides light in the houses,

as is plainly seen.

From this it is understood also regarding other things that are seemingly unpleasant,

and not only “seemingly” but truly unpleasant,

because they are found in the “public domain”⁸⁴,

outside of a Jewish home,

and in exile one must sometimes go out into the street –

That the task of a Jew is,

that when going out into the street he must make from the “public domain” a “private domain”,

so that the street should begin to proclaim “Hashem is One and His Name is One”⁸⁵

And this is accomplished in the street primarily through the activity of the “mistress of the house” in the home,

for she brings it about that it should be a Jewish home and a luminous home,

and in such a manner,

that even when one goes out of the house, not only does the street have no harmful effect,

but on the contrary –

wherever someone from the house comes, he makes light there!

And as it was at the Exodus from Egypt,

that “and for all the children of Israel there was light in their dwellings”⁸⁶ was in such a manner,

that even when a Jew entered the house of an Egyptian,

there too it became light⁸⁷.

And as it was there –

the light in the house of the Egyptian causes,

that one should know where the good things stand that one will later be able to take out,

when going out from exile to redemption.

May it be His will,

that the Almighty bless each one of you, especially when you gather all together,

and one helps the other,

and especially when you gather together in a “minor sanctuary”,

in a place where one prays and where one studies Torah classes⁸⁸,

and one gives charity,

which is a synagogue and study hall.

And may there be fulfilled speedily, literally and in our days, the aforementioned promise of the Almighty –

“there is reward for your work... and they shall return from the land of the enemy...

and the children shall return to their border.”

And we will return “to their border” with joy and a good heart,

with our young and with our old,

with our sons and with our daughters⁸⁹.

And in continuation of all this, I come with a proposal:

In order to further hasten the aforementioned blessings,

which is accomplished through an increase in “our deeds and our service”⁹⁰,

it is worthwhile to increase in good deeds.

And regarding our matter –

the convention –

it is certainly about good resolutions,

"good" in a double sense,

both that the resolutions are good,

and that the deeds to which the resolutions lead

(since "the deed is the main thing")

are good deeds.

Nevertheless, despite having already accepted good resolutions –

one can add in this,

regarding oneself, and regarding all those around oneself,

and regarding the convention in general.

Let a "call" go out from the convention, permeated with love of Israel and unity of Israel,

to all Jewish women and all Jewish girls,

down to all Jewish little girls –

that they should add even more, to the fullest extent they can, in love of Israel and unity of Israel,

which "is the entire Torah"⁹¹,

consequently this will bring about an increase in the observance of the entire Torah,

all matters of Judaism.

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

and with great and abundant success.

Then will also be fulfilled the blessing that the Nasi of our generation would wish and bless –

and a blessing from a tzaddik,

and especially the Nasi of the generation,

is an eternal thing that acts eternally⁹² –

that there should be "receiving the Torah with joy and with inwardness"⁹³.

As is customary on such occasions,

one concludes with a matter of charity.

After having mentioned verses from the Torah,

and having mentioned matters of prayer,

up to the main prayer –

"May the Holy Temple be rebuilt speedily in our days"⁹⁴ –

one will also conclude with the matter of charity,

which "brings the redemption closer"⁹⁵ and is "equivalent to all the commandments"⁹⁶.

The delegates of the convention will presumably go up to take the money,

in order to distribute to each of those present here two notes

(two banknotes),

so that one may use one for oneself and give it oneself to charity wherever one wishes to give,

and the second –

to fulfill the commandment of love of Israel,

giving it to another woman or girl,

so that she too may fulfill the matter of charity.

And as mentioned earlier –

"Great is charity, for it brings the redemption closer",

that through this one should merit to celebrate "receiving the Torah with joy and with inwardness" on the festival of Shavuos together with Moshiach Tzidkeinu,

in the Land of Israel,

and there itself –

in Yerushalayim, the holy city,

and there itself –

on the Temple Mount,

together with the pilgrimage on the festival of Shavuos,

in the Holy Temple.

And all this –

speedily, in our very days,

already right now,

it is in a manner of automatically⁹⁷,

that when Shavuos comes,

all these matters will be,

that each one of us,

together with all of Israel,

and with all generations,

and "those who dwell in the dust will awake and sing"⁹⁸,

will be and will celebrate Shavuos,

and the receiving of the Torah anew,

until He will teach Torah to the entire nation⁹⁹,

in this year,

And with joy and a good heart.

[Afterwards, the Rebbe, shlita, gave to the representatives of the convention, may they live, dollar notes to give to each and every one of the assembled, may they live, two dollar notes,

one for themselves to give (it or its equivalent) to charity,

and the second –

to give their friends the merit of the commandment of charity].