English translation — שיחות שנאמרו ב"יחידות" – אור ליום ג' פ' נשא, יו"ד סיון ה'תשמ"ו

A "yechidus" of the guests who arrived for the holiday of Shavuos.

We have already spoken several times about the regular matter of gathering together before parting from one another.

And the reason for the matter is,

because before parting from one another,

one wants to strengthen the matter of unity,

through gathering together once again,

more than during prayer in the morning,

or even on Shabbos for prayer.

And therefore it is customary to gather together once again,

and this has already become a custom that has been practiced more than three times¹,

consequently it has a special validity according to Torah,

and in addition to this –

in general, the custom of Israel is Torah².

And the matter of unity in this gathering has in it an addition over all gatherings:

In general it is indeed customary,

that during the gathering the men are in the men's section and the women in the women's section

(and likewise regarding children) –

but at the blessing of parting,

which is connected

(as its name indicates)

with separating and going apart,

then one is careful that they should gather together in a manner of unity,

specifically,

not in a mixture, heaven forbid,

but without partitions in between.

And this gathering together is in a holy place,

where one learns and prays and makes resolutions for giving charity

(and one also gives charity there from time to time) –

which are indeed the three pillars upon which human life stands,

and consequently upon them the entire world stands³.

Consequently it is understood,

that this gathering adds with greater strength and vigor in the matter of love of Israel,

until in a manner of the unity of Israel.

And even though there is a division of women and men –

nevertheless the content of the matter is equal for all.

And an example of the matter –

the preparation for the Giving of the Torah:

At the preparation for the Giving of the Torah there was indeed a separate speech to the women and a separate speech to the men,

"Thus shall you say to the house of Jacob and tell to the children of Israel"*³,

but for both the content of the speech was the same,

i.e., the Almighty gave it to Moshe Rabbeinu in one mission

(not two missions),

and with the same words that "you shall say to the house of Jacob" was "and tell to the children of Israel". The manner of speech was indeed different –

to women a gentle saying and to men harsh words like sinews⁴ –

but the content of the speech,

and even the very words, was

(according to the simple meaning of Scripture)

the same.

To understand more clearly the innovation that is in the matter of unity that we find at the Giving of the Torah,

and the lesson from it regarding the conduct in our matter,

one must preface the explanation of the content of the matter of the Giving of the Torah in general:

In the revelation of G-dliness there are several manners:

There is a manner in the revelation of G-dliness,

where the Almighty reveals Himself in a multitude of details and details of details,

as it is said "How great are Your works, Hashem"*⁴,

that the Almighty has very many works and creations,

until such a multitude that one can say "until it ceases to count, for there is no number"⁵.

And this matter is expressed especially in the stars of the heavens and likewise in the children of Israel

(also from the aspect of the matter that Jews separate from one another due to their deeds) –

about which it is stated in the Torah in several places that they are in great and vast number.

And in this is expressed the infinite power of the Almighty –

that He creates a vast multitude of creations, etc.

There is, however, the manner of revelation of G-dliness whose essence is to express the simple unity of the Almighty –

which is expressed in matters of unity.

And this was the manner of revelation of the Almighty at the time of the Giving of the Torah –

that He revealed Himself as "simple unity". "I am Hashem your G-d"*⁵,

and gave the "one Torah"⁶ to "one nation"⁷,

i.e., to all Jews as they stand in a manner of unity

(as above).

Until the matter of unity also permeated the entire world –

for at the time of the Giving of the Torah all creations in the world,

both Jews and other nations,

both animals, vegetation, and inanimate objects⁸ –

heard the same words,

beginning with "I am Hashem your G-d",

that He is one and only Almighty,

until in a manner of "simple unity".

What is emphasized in this is the revelation of the "Oneness" of Divinity,

that the Supreme One, Who is Unique,

creates all creations –

with the same word of Hashem,

with the same "words of the Supreme One",

with the same letters of the alef-beis⁹,

that the entire alef-beis is included in the word "Anochi",

and in the word itself¹⁰ it is included with its entire fullness in the first letter –

alef¹¹,

which is one letter,

and its numerical value is also the number one (¹).

And particularly according to the well-known explanation of my revered father-in-law, the Rebbe, leader of our generation¹²,

that an alef indicates the connection of the Supreme One with Jews:

The upper yud alludes to the Supreme One,

the lower yud alludes to a Jew,

and between them is the letter vav, which is the channel,

i.e., all the things that connect the two yuds together,

until they become a single and unique letter.

And regarding this, the explanation is known¹³,

that the two yuds with the vav between them equal twenty-six,

the numerical value of the name Hashem,

i.e., that all the matters of the name Hashem together constitute a single and unique letter,

and the letter itself underscores the uniqueness and oneness of all these things.

And from all this it is understood –

that the content of the revelation at the Giving of the Torah was –

to take the concept of "simple oneness" and draw it down into the multiplicity of Torah and mitzvos that Jews perform,

so that the multiplicity be permeated with oneness.

And simply –

that among Jews there should be "be fruitful and multiply" *¹³,

one should increase more and more,

until in a manner of "cannot be numbered for multitude"¹⁴,

that Jews are blessed with many children,

boys and girls,

and each one of them builds

(afterwards)

an everlasting edifice *¹⁴,

with sons and daughters who become builders

(builders)

of Jewish homes and Jewish houses;

and the multiplicity is permeated with oneness –

because all those who are born belong to "one nation in the land",

and their beginning is from Avraham Avinu,

"Avraham was one"¹⁵.

And this is reflected in every Jew –

that despite the fact that Jews are in a manner of "which cannot be numbered for multitude",

one need not count Jews because in truth the matter cannot be counted among Jews¹⁶,

for "they are too many to count",

they are above being counted –

nevertheless, the concept of oneness is evident in all of them,

that they all originate from "Avraham was one",

and belong to the "one nation in the land".

And therefore we see,

that the preparation for the Giving of the Torah was the concept of the oneness of Israel,

as it is written¹⁷ "and Israel encamped there opposite the mountain" –

"as one person with one heart"¹⁸,

until this brought about the decision of the Supreme One to give the Torah to the Jews.

[And as discussed in the farbrengen beforehand¹⁹ the explanation of the matter –

that the decision that the Supreme One had already decided before the world was created,

to give the Torah to Israel,

as is proven from that the world was created "for the sake of the Torah and for the sake of Israel"²⁰,

so that Jews should learn Torah –

this decision itself was "actualized" through the fact that the Jews stood in a state of oneness,

"as one person with one heart"].

And the reason for the matter is,

as above,

since this is the entire purpose of the Giving of the Torah –

to draw down simple oneness into the world,

through the study of Torah and fulfillment of the mitzvos.

Based on all the above, it is also understood regarding our matter:

Since the entire Torah is an eternal Torah²¹,

an eternal instruction and an eternal teaching,

Torah from the word hora'ah (instruction)²²,

including the stories in the Torah²³,

it is certainly,

that the stories told in the Torah about the preparation for the Giving of the Torah,

which emphasize the concept of the oneness of Israel,

are certainly an instruction and a directive in the service of every Jew.

From all the above, there is a directive regarding the conduct of a Jew:

I must always remember that there is a multitude of Jews for whom he must strive to help out or strengthen or say a good word and stand with them in a true connection through Ahavas Yisrael –

this must arouse in every Jew the two opposite things ²⁴:

On one hand, he must know that "he is not alone" G‑d forbid,

but he stands in connection with every Jew and with all Jews,

men, women, and children,

in all corners of the earth;

for they all belong together to the Jewish people,

who are "children to Hashem your G‑d" ²⁵,

so that "they all correspond and one father to them all" ²⁶,

they all have the same "Father in heaven" who has many children,

men and women and children and grandchildren;

And together with this that Ahavas Yisrael is in such a manner that it is spread and divided among a vast multitude –

this must however be permeated with "Achdus Yisrael",

that all Jews are unified,

that not only do they have no quarrels among themselves,

matters contrary to peace,

but on the contrary –

they all stand "as one man with one heart".

And this is through that all are permeated with "Hashem is One",

with the oneness and unification,

until the manner of "Yachid" ²⁷,

of the Most High –

Through this that each one feels within himself,

that although the Most High has blessed him with a family,

and blessed the entire Jewish people with many families and many children and grandchildren –

is in essence,

from the aspect that each of them is vested with "a veritable portion of G‑d from above" ²⁸,

the Most High Himself who cannot be divided,

all Jews are one reality!

It follows,

that despite that there is the matter of distinctions among Jews,

as it is according to Torah,

that there are distinctions between Kohanim, Leviim, and Yisraelim,

and other divisions from the aspect of Judaism and the study of Torah and fulfillment of mitzvos

(like the distinction between the melamdim and roshei yeshivos and madrichim and madrichos –

with their recipients),

they are however all truly one reality!

And this is as it is in each person –

that he is divided into a head and a heart,

down to 248 limbs and 365 sinews,

i.e., 613 parts –

and together with this it is one reality of a single person,

and on the contrary –

he is a healthy person and a whole person and a strong person and a living person –

specifically when he has all these 613 parts,

and all together become a reality of a single person ²⁹.

That "you are called Adam" ³⁰,

the entire Jewish people is called by the name "Adam",

i.e., they are likened to a single person.

That this is also connected with the well-known explanation,

that "you are called Adam" on account of "Adameh l'Elyon" ³¹,

because the Most High has given into them the ability and powers and traits,

that they should be able to be,

souls in bodies,

in a manner of "Adameh l'Elyon".

That from all this it is also understood regarding our matter –

that for one who separates,

one must contemplate the matter of the unity of Israel,

so that when one later stands in a state of separation and distance of physical place,

one knows that Jews are "one nation ³²,

whose essence is the drawing down of unity into the world.

All the above is applicable throughout the entire year and in every circumstance and situation.

This stands however in a special and prominent manner when one is at the time of Matan Torah,

in the time of Matan Toraseinu,

and specifically then –

in the time when the Ten Commandments are read,

beginning from the utterance "Anochi",

which brings out the ultimate matter of unity

(as explained at length above).

And from this it is understood,

that when the time of the season of Matan Toraseinu arrives each and every year –

the aforementioned matter of unity must stand with emphasis.

And this is drawn into these days,

the days of completion of Shavuos,

i.e., the days into which the Torah has invested a special power,

that one can then complete the matters that one could have done even better at the time of Matan Toraseinu,

and moreover –

the Most High gives the power that over the course of an entire week one can add in this,

until a manner of perfection.

And this is also expressed in the custom of Israel,

that during the days of completion one conducts oneself in several matters in a manner appropriate to the days of completion.

And from all this it is understood regarding our matter –

that when one meets together during the days of completion of the Festival of Shavuot,

standing under the impression,

and recalling the reading of the Festival of Shavuot in general,

and the reading of the first day of Shavuot,

the Ten Commandments,

in particular –

then the unity with which one heard the Ten Commandments is even more alive and stormy,

until one receives the power with the blessing of the Most High,

to take the unity with oneself for all the days of the year,

so that in addition to love of Israel there should also be unity of Israel.

And this is emphasized in this gathering –

that before one separates and one departs from one another,

one reminds oneself again that the separation is only an external matter,

but in essence Jews never part from one another,

because they are always together with the Most High,

with a true unity.

And as discussed above,

that in every Jew there is the "actual portion of G-d from above",

consequently it follows,

that through the Most High all Jews are united throughout the entire year in every place where they are.

And in the well-known expression³³ "Israel, the Torah, and the Holy One, blessed be He, are all one",

that through the fact that Jews arrange their lives in a manner that there is revealed there "Torah",

the matter of the Torah,

the commandments of the Torah and the instructions of the Torah –

they become openly "one" with "the Holy One, blessed be He".

And in particular, since the matter of "Torah" is expressed in the daily life of a Jew,

even in the things that appear as "your deeds"³⁴ and "your ways"³⁵,

"mundane" things and ways and occurrences –

yet for Jews there is no "mundanity",

because at the time of the Giving of the Torah the Most High commanded Jews,

and made Jews into a "holy nation"³⁶,

a holy people,

in all times and in all circumstances,

and moreover –

that they will do this with joy and goodness of heart:

And furthermore –

that they will do this even when they come into contact with "the ignorant"

(due to their livelihood,

or due to their desire to spread the observance of the seven commandments of the children of Noah³⁷),

for the Most High said "And you shall be to Me a treasure from among all the peoples, for all the earth is Mine"³⁸.

That is, the Most High chose Jews as a "treasured people",

so that every Jew is a precious and eternal "treasure" for the Most High,

therefore He gave him the "hidden treasure"³⁹,

the Torah,

at the time of the giving of our Torah.

And He renews the giving every single day,

as one says in the morning blessings "Who gives the Torah" in the present tense,

and according to the explanation of the Alter Rebbe⁴⁰,

that every day there is the matter of the giving of the Torah anew. Only with greater intensity and with more revelation is this at the time of the giving of our Torah that occurs each and every year.

And so, when one stands during the days of completion of the time of the giving of our Torah –

the "giving of the Torah" regarding which one said today in the morning blessings "Who gives the Torah" is further strengthened,

and one will say, with the help of Hashem, tomorrow morning,

and so day after day,

until the coming of Mashiach our righteousness. And then –

one will say it together with Mashiach,

and under the leadership of Mashiach,

who is indeed the "yechidah" that is in "one nation",

as is known⁴¹ that Mashiach is the yechidah in each and every one and Mashiach has in himself a portion of the soul of each and every one.

In all the above, an additional emphasis comes from the weekly portion –

Parshat Nasso.

According to the well-known saying of the Alter Rebbe⁴² that one must "live with the time",

with the weekly portion,

it is understood,

that during the time that one reads and learns Parshat Nasso

(whether it is one week or two weeks) –

one must live with the content of the portion.

And the content of the portion is expressed in its name,

"Nasso",

since this is the name of all parts and details of the portion.

It is well known,

that although the simple translation of the word "Nasso" is "count",

there are various words in the holy tongue that express the concept of "counting",

each of which indeed expresses a different aspect in the counting itself,

which depends on what kind of place one counts, what kind of counting it is, and what the counting accomplishes, etc.;

that the Torah chose to call "counting" specifically with the name "Nasso",

comes to teach,

that the "counting" here is of such a kind,

that it effects a "raising" and elevation in Jews⁴³!

And not only does the counting effect a "raising" and elevation in their physical matters,

which are connected with the foot or with the hand,

but this is "Nasso es rosh",

it lifts up and elevates even the head of a Jew,

and even the true head of a Jew,

the divine soul!

That contemplation on this matter,

and the "living" with the portion –

teaches a Jew,

that he should always remember,

that the fact that his soul was sent down below into the body,

and that he was sent down into exile among the nations of the world –

is in such a manner,

that being there he stands in a state of raising and elevation,

"And you shall be to Me a treasure from among all the nations",

and not only does being among the nations, having business with them, and coming into contact with them make no impression on a Jew,

but on the contrary,

Jews effect upon the nations of the world that they conduct themselves as the creations of the Most High should conduct themselves.

And furthermore –

it "lifts up" a Jew,

not only the other parts of the body,

but also "the head of the children of Israel".

What this means in the spiritual life of every Jew:

There is the part of his life that is connected with lower matters,

such as matters of eating and drinking and the like,

things that exist also among other nations,

and in this the holiness and separateness of Jews is not apparent;

At the same time, however,

a Jew also has time for Torah and time for prayer,

the time when he prays to the Most High, knowing "before Whom you stand"⁴⁴,

and the time when he studies the Torah of the Most High and fulfills His commandments,

which is the "head" of his life.

One tells a Jew,

that he has the power,

especially in these days

(when we study Parshas Nasso),

to lift up the "head",

and certainly –

all the remaining parts of the body,

they will become elevated higher and higher.

And every day a Jew fulfills the command of the Torah,

Toras Chaim,

an instruction in daily life,

that there must be an ascent in holiness⁴⁴ –

consequently one becomes more elevated from day to day.

Thus even standing on the day after the time of the giving of our Torah,

which is a Yom Tov,

a day that has in it an advantage over other days that are not Yomim Tovim,

and all the more so on the day of Shabbos which has an advantage over weekdays –

a Jew nevertheless has the power,

and he actually carries out the mission,

that each day he becomes higher and higher than the day before it,

in the manner of "Nasso es rosh".

That is, even when he goes from a Yom Tov to a weekday,

he strives,

and the Most High grants him success that he actually carries it out,

that the day becomes even more "elevated" than the day before it!

And all the more so regarding the "Isru Chag" of the past Yom Tov,

which was a Yom Tov that fell on Shabbos –

that despite this, the day after it,

"Isru Chag",

has an elevation relative to the Yom Tov,

and all the more so with each and every day,

until this very day,

that one becomes elevated in the manner of "Nasso es rosh" each day relative to the day before it, etc.

And from this one also takes strength for the day that will begin tomorrow morning,

or –

in other respects –

even tonight,

that the service then should be in the manner of "one ascends in holiness",

and that the special power of this week's portion will be fulfilled and drawn down,

"Nasso es rosh",

that even the head is lifted up,

and certainly all the other things that are connected with him are lifted up.

And since "Love your fellow as yourself"⁴⁵ stands with him in its fullest measure,

to the extent of "the unity of Israel" –

it is certainly a sure thing,

that one helps out the other,

and one helps out the other,

in all these matters,

that one should carry out all of them with joy and completeness.

And regarding this, when one meets another who does not know of all these matters,

or he does not know about them in completeness –

one tells him,

with words that come from the heart,⁴⁶

about all these details and sub-details mentioned above.

For this includes the aforementioned point –

that at the Giving of the Torah every soul and all the souls of the entire existence of the world stood,⁴⁷

and this gave each of them the fullest powers so that they could carry out the mission and the task that the Torah gives to every Jew,

for every Jew is a messenger of the Most High,

and He indicated in the Torah what the mission consists of,

and in a manner of "Torah is light,"⁴⁸

in a luminous manner, and "in the light of the King's face is life,"⁴⁹

in a living manner,

and with joy and a good heart,

in a true life,

permeated with true joy,

including true joy and true satisfaction from sons and daughters who engage in Torah and His commandments.

Based on all that has been said, the reason for this present gathering is understood even more emphatically –

so that before the "parting" one should emphasize once again,

that the separation is only an external matter,

but in truth one is always with the Most High,

consequently one is always with every Jew and with all Jews.

And just as from the Most High one expects,

and receives,

the "light of the King's face is life,"

with a luminous countenance and with a joyful countenance –

so too does each one show to another Jew "love of Israel,"

a luminous countenance,

"a pleasant countenance,"

and a joyful countenance,

and gives him the things that he needs with his full, open, holy, and expansive hand⁵⁰ of a "holy nation,"

and "a good thought, the Holy One, blessed be He, joins to action,"⁵¹

the Most High gives the ability to carry this out in practice.

And this should be done with true joy,

for true joy is when there are no matters that cause confusion,

because the Most High blesses every Jew and all Jews with children, life, and ample sustenance,

including –

that one should have true satisfaction,

Torah-satisfaction,

Jewish satisfaction and Chassidic satisfaction and successful satisfaction from children and grandchildren,

and also satisfaction from oneself.

And all together prepare themselves to greet Moshiach our Righteous One,

which also emphasizes the matter of unity,

for the coming of Moshiach our Righteous One is connected with the fact that not a single individual Jew will remain in exile,

for regarding each of them and all of them together it will be "a great congregation shall return here,"⁵²

"with our young and with our old, with our sons and with our daughters."⁵³

In continuation of this, it is also customary,

that before one separates –

one gives each man and each woman a "mission of a mitzvah" to give charity –

the paper that one gives or its equivalent –

each one upon arriving at his place.

For charity is "equivalent to all the mitzvos,"⁵⁴

and together with this it also "brings the redemption closer"⁵⁵ –

it hastens it further and brings speedily in our days,

immediately,

the true and complete redemption through Moshiach our Righteous One.

Then we will all meet,

in a manner of "a great congregation,"

in the singular,

in the Land of Israel,

"a land which the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year,"⁵⁶

and there itself –

in Jerusalem, the holy city,

which "Jerusalem is destined to spread out over all the Land of Israel,"⁵⁷

and there itself on the Temple Mount and in the Holy Temple.

For the Holy Temple has within it the quality,

that in it "they stand crowded and prostrate themselves spaciously,"⁵⁸

so that when one remembers the Most High,

one certainly prostrates to the Most High, and then all Jews stand in a manner of "spaciously,"

with true expansiveness.

Therefore, then the joy and the delight and the pleasure are even greater,

until one sees how "the unity of Israel" shines from each one's face,

and this affects and permeates his thought, speech, and action.

Until afterwards,

as it says in the Torah portion that is read after "Nasa es Rosh",

which begins with "Beha'alosecha es ha'Neiros",

that Aharon the Kohen Gadol lit a menorah in the Mishkan,

and afterwards in the Beis HaMikdash,

and also in the third Beis HaMikdash, "Mikdash Adonai konenu yadecha"⁵⁹.

That the menorah has seven branches,

corresponding to the seven types of Jews⁶⁰,

meaning seven different aspects of the mission of the Holy One, blessed be He,

and each candle illuminates in the manner of "shalheves olah me'eleh"⁶¹,

through the "Beha'alosecha es ha'Neiros" of Aharon the Kohen Gadol

(and this is the empowerment from the time of Mattan Torah),

which gives the power to actually carry out that the "ner Hashem nishmas adam"⁶² should shine by itself,

that he should not need to come to anyone's help,

because he is permeated with the help that the Above gave in His Torah.

And together with this⁶³ –

the menorah is mikshah achas⁶⁴,

it was made from one single piece of gold,

and it becomes a "menoras zahav kulah"⁶⁵,

of "zahav tahor"⁶⁶ pure gold,

and no impurities, heaven forbid,

not even impurities of a pure and important thing that is not like the importance and purity of "zahav tahor".

It follows,

that every Jew has within himself purity and holiness,

and moreover –

this is such a "zahav tahor" about which the Above Himself says that one should kindle,

and through this illuminate the place of "veshachanti besocham"⁶⁷,

the dwelling place of the Above,

which is the "Mikdash Adonai konenu yadecha".

And through this one makes the entire world a dwelling place for Him, blessed be He,

through the dissemination of Judaism,

to spread Judaism to more and more Jews,

and afterwards also –

through the dissemination of the Seven Mitzvos of Bnei Noach to all inhabitants of the world³⁷.

Until it will be like at Mattan Torah⁸ –

that the "Torah chadasha" of the Future⁶⁸ will also permeate all animals and the entire vegetation and the entire inanimate,

And the entire world will become a dwelling place for Him, blessed be He,

in a manner of "venigleh"⁶⁹,

that everything will be revealed,

in a revealed manner –

In the true and complete redemption through Mashiach Tzidkeinu.

That this will be healed,

as mentioned,

through the fulfillment of the mission-mitzvah of tzedakah,

and through this, through taking on the other good resolutions to add more in Torah study and fulfillment of mitzvos,

and in the mitzvah which is a "klal gadol baTorah"⁷⁰,

Ahavas Yisrael,

until in a manner of Achdus Yisrael,

Then it will be revealed that Jews are a "goy echad ba'aretz",

and they hold onto a "Torah achas",

and they also teach the entire world the "Torah achas",

which was given from "Hashem Echad"⁷¹,

And speedily in our actual days,

in the true and complete redemption through Mashiach Tzidkeinu,

when it will be "Ani mar'eh lachem neiros shel Tziyon"⁷¹,

And as mentioned –

Speedily in our days.

The Rebbe shlita gave one dollar to all the male and female guests, may they live,

to give it

(or its equivalent)

to tzedakah when they arrive at their destination.

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

May the Above bless and grant success to each of the Bar Mitzvah or Bas Mitzvah.

Especially since we have just come from the time of Mattan Toraseinu,

when the entire Jewish people became "Bar Mitzvah"² –

having received Torah and mitzvos from the Commander of mitzvos,

"Asher kideshanu bemitzvosav vetzivanu",

And together with that which we then received Torah and mitzvos from the language of command, the Above also then promised that we will be able to fulfill it,

as is known that all mitzvos in the Torah are in a language of command and a language of promise:

"Ve'ahavta es Hashem Elokecha"³,

which includes all mitzvos

(as is known that Ahavas Hashem includes all positive mitzvos⁴,

including the mitzvah of yirah⁵,

which includes all negative mitzvos⁴) –

has the meaning from the language of command,

you shall love the Above,

and also the meaning from the language of promise,

you will love the Above⁶.

From this it is understood,

that together with telling the Jews at the time of the Giving of our Torah about Torah and mitzvos,

Hashem also promised them that He would give them blessing and success,

that they should make the correct decision in this,

and have success in that decision –

that they should be able to fulfill all the mitzvos and each mitzvah,

and learn Torah,

and with joy and a good heart,

and in completeness and with beauty.

Therefore this present time

(coming from the time of the Giving of our Torah)

is a time of segulah and a time of merit,

that all the good resolutions

(good decisions)

that the bar mitzvah,

the bas mitzvah and their parents and educators have decided regarding the fulfillment of the mitzvos,

beginning with the study of Torah –

should be with much success.

Including –

since one must fulfill "And you shall love your fellow as yourself"⁷,

which is a "great principle in the Torah"⁸ –

to influence others around them

(the boys who are bar mitzvah on boys,

and the girls who are bas mitzvah on girls),

that they too should accept upon themselves the yoke of His kingship and the yoke of mitzvos,

as it was with the entire Jewish people at this time for the first time at the time of the Giving of our Torah⁹.

Therefore the custom is,

according to the custom of Israel in many places,

that on the day of the bar mitzvah or bas mitzvah

(and on Shabbos and Yom Tov –

a day before (Erev Shabbos and Erev Yom Tov) and afterwards) –

one gives tzedakah from one's own money,

so that this should add even more to Hashem's tzedakah,

that the bar mitzvah should be able to learn Torah and fulfill mitzvos in health and joy as is proper.

And also –

to add more in the blessings and thanks to their parents and teachers who educated them.

Therefore the custom in many places is,

that also the parents,

the father and mother,

and also the grandmothers and grandfathers,

and older brothers and sisters –

should give tzedakah on this day

(or close to this day)

for the merit of the bar mitzvah

(or bas mitzvah).

In order to take part in the Jewish joy¹⁰,

which is a joy for the entire Jewish people,

because another Jew has been added

(a boy or a girl)

who is obligated in mitzvos and fulfills mitzvos –

I too will take part,

by giving each of you a dollar,

to be added to your money and also given to tzedakah.

In addition there is the second custom¹¹,

that on the day of the bar mitzvah

(and during the days of the entire year thereafter)

the bar mitzvah says the fourteenth chapter

(psalm)

in the Book of Tehillim of David, King Moshiach. And similarly a bas mitzvah says on the day of her bas mitzvah

(and during the days of the entire year thereafter) –

the thirteenth psalm of the Book of Tehillim of David, King Moshiach.

May it be His will,

that all these good actions,

the aforementioned ones,

together with the entire matter of Torah and mitzvos,

including also the "great principle in the Torah" of "And you shall love your fellow as yourself",

love of Israel,

together with and founded on love of Hashem¹²,

until in a manner of the unity of Israel,

founded on "Hashem is One"¹³ –

should hasten the redemption

(from the exile)

of "one nation in the land"¹⁴,

through Moshiach our righteous one,

speedily in our days, literally,

and with joy and a good heart.

And each one of us and all together,

together with all of Israel,

will soon, literally, be in our holy land,

and there itself –

in Yerushalayim, the holy city,

and in the "Sanctuary of Hashem, Your hands have established"¹⁵,

and there celebrate and fulfill the mitzvos "as the mitzvos of Your will"¹⁶,

with joy and a good heart.

The Rebbe shlita gave one dollar to each of the bar mitzvah boys and their families, may they live.

c) "Yechidus" of a group of chassanim and kallahs, may they live:

The matter of the Giving of the Torah is the "shidduch" between Jews and Hashem²,

which is an "eternal building"³,

blessed with all blessings,

as transmitted in our holy Torah,

Torah of life and Torah of truth,

and the Torah is eternal⁴.

Which is an example and a giving of strength for every shidduch that is done and established "according to the law of Moshe and Israel"⁵ –

that it has Hashem's blessings from His full, open, holy and expansive hand⁶,

that it should be an "eternal building" on the foundations of Torah and mitzvos.

It also includes –

that the preparations for the wedding should be in a successful manner,

which is connected with this being in a Torah manner,

and with the beauty of the Torah and the inner dimension of the Torah,

which has been explained and elucidated, and in a manner of "they will be sustained"⁷ from it,

through the teachings of Chassidus.

And through preparing oneself in this way for

(the wedding)

and afterwards building the shared life in this way –

it becomes an "eternal edifice",

a house filled with Torah,

and together with this one also receives both spiritual and physical sustenance,

sons and daughters engaged in Torah and mitzvos⁸,

and a "house of gathering for the wise"⁹.

And all this will add even more to the blessings and successes in the private lives of the chassan and kallah who are now getting married

(or who were recently married),

among all Jewish homes built upon marriage "according to the law of Moshe and Israel",

consequently this is a place and a house regarding which the Creator of the world and its Leader says "And I will dwell in their midst"¹⁰,

in every Jewish home¹¹,

a "miniature Sanctuary" for the Almighty.

Therefore it is also customary,

according to Jewish custom

(which)

is Torah¹²,

that on the wedding day¹³ the chassan gives charity from his own money

(in addition to his regular charity allocations),

and the kallah also conducts herself in this way,

and also their parents,

and the relatives who wish to bring down and add an additional blessing from the Almighty.

And therefore I will also participate in this

(as is the custom in this matter) –

by giving each of you a dollar,

to be joined with the charity that you will give to charity on the day of celebration.

And the resolutions in all these good matters,

including also –

that the preparation for the wedding should be upon the foundations of Torah and mitzvah with utmost perfection –

should add even more to the Almighty's blessings that it should be so in actuality.

And since every match and wedding derives from the "match" and "wedding" of every Jew with the Almighty at the time of the Giving of our Torah,

the marriage of which will be soon, literally, in the true and complete redemption¹⁴ –

so may also the betrothal and marriage of every Jewish couple be,

the immediate preparation,

a proper preparation and a complete preparation for the fulfillment of the prophecy and promise that "Soon...

there will be heard in the cities of Yehudah and in the streets of Yerushalayim etc. the voice of the chassan and the voice of the kallah"¹⁵,

with all the blessings and sounds of joy that are enumerated in the verse¹⁶,

And the Jewish home which is like a "miniature Sanctuary"

(since it is built upon marriage "according to the law of Moshe and Israel")

hastens even more the building and descent of the third Beis HaMikdash,

"the Sanctuary, Hashem, Your hands have established"¹⁷,

an eternal Sanctuary¹⁸ –

similar to how the wedding is an "eternal edifice",

an eternal building¹⁹.

And especially when one connects it with the mitzvah of charity,

which in addition to it being "equivalent to all the mitzvos"²⁰,

it also "brings the redemption closer"²¹ –

as mentioned, that the chassan and kallah etc. will give to charity,

and I will also participate in this. And whoever adds, they add to him,

that very soon, literally, all these matters should be in a manner as this week's parshah says²² –

"Nasso es rosh",

that the Almighty lifts up²³ every Jew and all Jews in the highest possible manner,

And afterwards one proceeds to read and learn,

and afterwards to see with physical eyes,

how Aharon fulfills the mitzvah of "When you kindle the lamps"²⁴ in the third Beis HaMikdash,

speedily in our days, literally.

The Rebbe shlita gave one dollar to each of the chassanim,

the kallos and their families, may they live.