English translation — שיחת יום ג' פ' בהעלותך, טו"ב סיון ה'תשמ"ו – להמסיימות ד"בית רבקה" ולהמדריכות ד"מחנה אמונה" תחיינה

Today's gathering is in connection with the conclusion of the school year,

and also as preparation for the summer.

And as has been said several times,

that although it is called that the gathering is in connection with the "conclusion" of the school year,

it is like in all matters that are connected with good,

and especially with Judaism,

it is not possible to say, heaven forbid, that it "ends" –

rather it is only a conclusion of one manner of service,

and a beginning of a second manner of service,

and so forth.

The explanation of this:

The entire concept of "Judaism" is, after all,

conduct according to the instructions of the Torah,

the teaching of a Jew –

that according to the instructions of the Torah a Jew must serve the Most High constantly,

therefore it is not fitting to say about a matter that is a part of Judaism

(like the school year)

that there is in it a state of "conclusion" and the like.

Furthermore:

The term "Judaism" itself expresses how this is a perpetual matter that has no changes ²:

"Judaism" is from the word "Jew",

whose root is the word

(in the Holy Tongue)

"Yehudi"

(therefore "Judaism" is called "Yahadut").

What is the unique concept of the term "Yehudi"

(and accordingly "Yahadut")? –

It is simply apparent,

that the first three letters of this name are the first three letters of the Most High's name,

the Name Havayah ³.

What the concept of the Name Havayah expresses and emphasizes is that the Most High is "He was, He is, and He will be" ⁴,

connected with time but above time ⁵. One sees, therefore –

that in "Judaism" the concept of perpetuity and eternity is emphasized,

the opposite of the concept of conclusion.

And in more detail:

It is explained in many places,

that Havayah is a term meaning "He brings into being",

"that the Name Havayah means that He brings everything into existence from nothing to something" ⁶,

that the Most High creates the world ex nihilo.

And this coming into being is in such a manner that it is in every single moment ⁷,

as the Rambam says at the very beginning of his book ⁸,

"And if it should arise in the mind that He does not exist, no other thing could possibly exist",

that if, heaven forbid, one could imagine that the Most High steps aside

(so to speak)

from the world even for one moment,

then the entire existence of the world would immediately be nullified,

including the simplest things and the most mundane things of the world,

because the entire existence of all these things,

in every single moment,

depends on the Divinity that animates it,

anew each moment.

From this it is understood even more how the concept of "Judaism"

(Yahadut) –

which is connected with the Name Havayah,

is a perpetual matter that continues in every single moment,

and in it a "conclusion" is not at all applicable.

The explanation of this:

Since it is said that Divinity brings into being all existing things in the world –

this emphasizes even more that Divinity and every thing in the world are not, heaven forbid, two separate things,

rather it is like a soul and a body.

And furthermore:

By a soul and body,

the action of the soul in the body is only in that it animates the body,

but the body is an existence in its own right;

not so by Divinity and the world, it is in such a manner,

that the world is created in every single moment through the "word of Havayah" ¹⁰,

the word of the Most High.

For example:

Through the fact that the Most High said "Let there be light" ¹¹,

and this is repeated in every single moment –

through this the existence of light

(light)

is created anew in every single moment.

And so it is with all things in the world.

And the novelty of "Jews" and "Judaism" consists in this –

that by Jews it is expressed in a revealed manner!

Therefore, for a Jew it is not enough that he knows about it,

and knows that this is the truth,

the only truth –

rather he must also live with it,

in his intellect in his head,

in his feeling in his heart,

until it permeates all his limbs and sinews,

all parts of his life –

and this is the concept of "Judaism".

And the upshot of all that has been said is,

that it is forbidden, heaven forbid, to say,

that an end comes to matters that are connected with Judaism –

since the entire essence of Judaism is connected with an eternal matter.

Rather, the concept of "conclusion" in Judaism means –

that the service in Judaism undergoes a change of form

(a change of the form),

that it is built in a different manner.

But it is certain,

that all these manners and forms in Judaism all express the same point and inner essence,

that this is Divinity, as Divinity creates and animates every matter in every single moment.

To understand more clearly the concept of changes in the manners of service:

When one celebrates,

for example,

the Time of the Giving of our Torah on the Festival of Shavuot –

then Divinity receives expression through the fact that Jews hear the Ten Commandments.

Afterwards,

when a weekday comes,

like today,

when one does not read the Ten Commandments –

then there is also an expression of Divinity,

that Divinity has chosen that on this day it should be expressed through matters that are connected with weekday

(as it appears to a non-Jew),

like eating and drinking and the like.

Because by a Jew –

"a unique nation in the land" ¹² –

Divinity stands revealed also in weekday matters

(like eating and drinking and the like).

For example –

before a Jew begins to eat or drink,

he makes a blessing,

the content of which is,

that the Most High is "King of the world",

and is also "our God",

our God,

through the fact that He animates us ¹³ anew each time. And furthermore,

that He is "King of the world" is a result of the fact that He is our God,

as Rashi brings at the beginning of his commentary on the Torah ¹⁴,

that the entire world was created "for the sake of the Torah...

and for the sake of Israel",

so that Jews in the world should learn Torah and make the world a Torah-world.

And a Jew expresses it in speech,

even in the simplest manner,

that even when a non-Jew hears it,

if he understands only the Holy Tongue

(or one translates it into his language) –

he hears how a Jew,

before he drinks water or eats something,

proclaims,

and lets everyone around him know,

that he knows,

and for him it is a certain thing,

that first and foremost there is the Most High who is "our God" and is "King of the world".

Therefore it is understood,

that all these things about which one could err and think that they are "weekday matters"

(like drinking and eating),

are for Jews a means to serve the Most High.

And as the Alter Rebbe writes in Tanya ¹⁵,

that the concept of eating and drinking for Jews is "for the sake of heaven in order to serve Hashem with his body",

which includes (a)

both the very concept that eating and drinking for the sake of the health of the body is a command from the Most High "and you shall greatly guard your souls" ¹⁶,

that a Jew must do everything that depends on him to be healthy also in his body, and (b)

also to utilize the body with all its powers,

including his power of speech,

for "to serve Hashem",

to reveal how every thing in the world was created by the Most High,

and furthermore

(because for a Jew this is not enough) –

to reveal how the Most High stands revealed in every thing and in all things. Even in so-called simple

(everyday)

things,

like eating and drinking and the like.

To summarize:

The entire life of a Jew is connected with the service of Hashem –

only sometimes it is done through the study of Torah and the fulfillment of commandments and the service of prayer;

and sometimes it is done through eating and drinking and the like.

It is therefore understood,

that when a Jew concludes one manner of service,

and moves to a second manner,

this is not, heaven forbid, the conclusion of the entirety of the matter,

but only a conclusion of one manner,

and a transition to a second manner.

From all the above it is also understood regarding our matter:

When it is said that this is the conclusion of the school year,

and this is indeed the conclusion –

this is not, heaven forbid, the conclusion of the "soul" and content and purpose of the school year;

this is only a change of form

(a change of the form)

in which the purpose of every thing and of all things is revealed –

that it should be a dwelling place for Him, blessed be He, in the lower realms ¹⁷.

And simply –

that the form of expressing Divinity through the study of Torah or teaching Torah to another and the like ends,

and one moves to a new form,

where one is more active not so much in studying but in actual deed,

and especially in guiding and educating children in a suitable manner,

as one will have –

by Divine Providence –

the opportunity in the coming weeks.

According to this, the question arises –

what is the practical difference that this is the conclusion of the school year?

Rather, the explanation of this is,

that since one is concluding one manner of service,

and one is moving from one form of expressing the service of Hashem to a second form –

this is the appropriate time to make a summary of the actions that one did while one was occupied with expressing Divinity openly through a particular manner,

and to make the preparations for the coming form of the service of Hashem in all activities,

which certainly requires a certain preparation.

This is the reason why one connects the matter of the conclusion of the school year with reviewing a word of the Most High's Torah,

which is after all a commandment;

one also connects it with a prayer,

whether it is Minchah or another kind of prayer,

in which one asks the Most High that He grant success in revealing Divinity in the world through Judaism;

and also with the commandment of charity which is "equivalent to all the commandments" ¹⁸.

Through this one takes the strength to act properly in the service of education and guidance,

and also –

to prepare for the coming school year,

that in addition to all the things that one learned and taught and instilled and studied thoroughly in the past school year –

one should,

by utilizing the practice in the intervening time,

be able to do with a special beginning,

several times over,

much more than one learned in the past school year.

For a Jew has been commanded to ascend in holiness ¹⁹,

that every matter that is connected with holiness and with Judaism –

one should in it continually rise and go ever higher and higher. And from this it is understood with even greater strength and vigor when it concerns an education and a program that must then be effective for the entire year.

Regarding the matter of education in general –

one finds a special mission in this that was given to women and girls,

even very young girls.

And this itself proves,

that they were given special powers,

so that they should be able to fulfill their special mission.

And as one sees in practice by every woman

(even a girl,

especially when she gets older,

and particularly a married woman),

that she has by nature the special soul qualities that one needs in order to educate oneself and others:

Education is connected with a special gentle approach. For in every education there must be first and foremost ²⁰ "the right hand draws near" ²¹,

and only after this comes "the left hand pushes away" ²¹,

i.e., one begins to think how to be freed from undesirable traits,

and even this should be done only with the left hand,

"the weakened hand" ²²,

not with such storm and not with such devotion,

because it concerns only a temporary matter,

to remove the undesirable things,

and as the simple understanding of the matter,

that for Jews the undesirable things are a temporary matter and an attached matter that comes from outside.

One sees that women have the special gentle approach that makes them especially suited for the matter of education.

This is also one of the reasons why before the Giving of the Torah the women were the first with whom one spoke about the importance of the Giving of the Torah,

"Thus shall you say to the house of Jacob" ²³ –

"these are the women" ²⁴,

and afterwards "and tell the children of Israel" ²³ –

"these are the men" ²⁵:

Because the true "guarantors" for the acceptance of the Torah are Jewish children,

"our children are our guarantors" ²⁶ –

one needed to speak first and foremost about this with the women,

because they have,

as mentioned,

the special qualities that are necessary for the education of children.

As one also sees simply regarding the education of children,

that first and foremost,

the first few years after the child is born,

his entire education depends on the mother,

and only after this comes the father;

and even afterwards the mother also has a very important role in the education ²⁷.

And in continuation of this –

one has a special instruction in the matter of education for women and girls,

standing at the beginning of the summer:

The soul-feeling and inner feeling and innermost desire of every Jewish daughter and girl is –

that she should merit

(when the time will come)

to build her own house that will be blessed with sons and daughters,

and to be able to educate them and guide them in the correct path.

And first and foremost, the matter of education must be through her showing a living example.

In order for her to be able to show a living example when she gets older,

as the "mainstay of the home" ²⁸ –

it is necessary,

that when she is still a very young girl,

all the more so when she gets a bit older

(or a few years older),

she must educate herself and prepare for the state of a "mainstay of the home" in her own house.

Therefore there is very great importance in the matter of the education of young Jewish girls in general.

And especially when summer comes,

when then

(for whatever reason)

a large part of Jewish children have a lot of free time.

And it is understandable to everyone,

that one must not let a child have empty time without content,

and especially in summer when the free time is many hours

(because the school where he (she) studied during the winter and beginning of summer –

is closed,

consequently he has more free hours each day,

and particularly on Shabbos or Friday),

it is of the highest importance that one not leave the child with idle time. That even if the child does not feel it,

it is truly empty time if it has no content,

as emphasized in several places in our Torah,

Toras Chaim,

a teaching for life –

consequently it is necessary to fill the time with true content.

And this is the role of summer camps on the sanctity of the holy:

Although this is,

as discussed above,

the conclusion of the school year,

it is no longer the time when one fills the child's time through textbooks –

but this is a beginning of an avodah in another form,

which in many respects is a way that can accomplish even more with children.

And this is –

through the "external form" of telling the child a story that has a moral content,

and even more –

a Chassidic content;

and about this –

by showing him an example through playing in such games that emphasize matters of content,

like the importance of tzedakah or helping another.

And also –

the game that is connected with "searching for a treasure" –

which emphasizes how every Jew must seek the "treasure" that is hidden in the world,

and the "treasure" that is hidden in every Jew,

according to the teaching of the Baal Shem Tov ²⁹ that the Almighty says to every Jew and to all Jews "for you will be a desirable land" ³⁰,

that every Jew is a whole land that has within it "precious stones and pearls" in spirituality,

the most precious things that can be,

with true preciousness,

in spirituality and in simplicity.

And this is the holy mission that lies especially upon Jewish daughters –

to reveal in themselves and in all Jews around them the "treasure" that is found within them,

and to do this,

as mentioned,

in pleasant ways and with gentleness and with a "soft utterance" ³¹,

with an approach of "the right hand draws near",

and above all –

by showing a living example from oneself.

And even those who are not "officially" occupied with chinuch –

it is nevertheless a certain thing,

that they must occupy themselves with the chinuch of themselves,

and with the chinuch of the "air"

(of the atmosphere)

in the room and in the house where they live,

that it should be permeated with true goodness and with true holiness and with true Judaism ³².

Because even if officially

(or even not officially)

they are not occupied with chinuch,

but with some matter whatever it may be –

since this is the world of the Almighty –

the Torah says,

that "everything that the Holy One, blessed be He, created in His world, He created it only for His honor" ³³,

that from every thing that exists in the world a Jew must make a thing that will add to the honor of the Almighty.

In all this comes an important point that is connected with that today's gathering is on the third day of the week,

the third day on which "it was good" was doubled ³⁴.

And known is the explanation of "it was good was doubled on it" ³⁵ –

"good for heaven and good for creatures" ³⁶.

And just as the Almighty said twice "good" on the third day of the creation of the world,

similarly

(similar to this)

it is repeated every Tuesday,

that this is a day that has a double good.

And as discussed several times,

the simple meaning is not that part of the day is "good for heaven" and part is "good for creatures",

but every moment is a moment of the third day,

consequently every moment has both matters –

"good for heaven" and "good for creatures".

What does this mean simply:

Even matters that are "good for creatures" a Jew does "with all your heart and with all your soul and with all your might" ³⁷ because this is "good for heaven",

because he knows that this is the will of the Almighty that there should be "and you shall love your fellow as yourself" ³⁸

("good for creatures"),

which is a "great principle in the Torah" ³⁹

(as discussed several times during this month,

the month of the giving of the Torah).

And from this there is a lesson in the matter of chinuch –

because everything is with Divine Providence,

according to the teaching of the Baal Shem Tov ⁴⁰,

including that which we have gathered together on the third day –

that one must do in "good for creatures",

chinuch of others and chinuch of oneself,

in which everyone is obligated,

independent of his talent or what he considers himself occupied with or is occupied with now.

And the "good for creatures" is in a manner that it comes together with the "good for heaven",

i.e., it is permeated with the recognition that he does it because such is the will of the Holy One, blessed be He,

and as above that Ahavas Yisrael is a "great principle in the Torah".

It is also known what the Alter Rebbe said ⁴¹ that one must live with the time,

with the weekly parshah. And in this week it is Parshas Beha'aloscha.

There is a special lesson in the matter of chinuch from the weekly parshah:

The general content of the parshah is expressed in the name "Beha'aloscha" –

as understood from this,

that every part and every verse and every word of the parshah has this name –

"Beha'aloscha".

And as the commentators ⁴² are precise,

that ostensibly the meaning of "Beha'aloscha" is –

"when you kindle",

"why did it not say 'behadlikcha'?"

Rashi explains immediately –

"because the flame rises, it is written regarding their kindling an expression of ascent, that one must kindle until the flame rises on its own",

i.e., that the true kindling of a holy menorah that stands in the Beis HaMikdash by the Kohen –

is specifically at the time of "the flame rises on its own",

i.e., when the candle needs to come to the one who kindles only in the first moment that one lights it;

afterwards however,

he lights it in such a manner,

that the candle burns and shines on its own,

and its illumination is in such a manner,

that the light rises ever higher and higher,

as the simple matter,

in a simple candle,

that when one lights the wick as it should be,

immediately the flame is raised higher than the wick,

and so it continues the entire time,

even when the one who lit the candle goes away,

or he goes to light a second candle and a third candle,

until he lights the entire menorah and makes it a shining candle,

in a manner of "the flame rises on its own",

and in a manner of "a candle to illuminate".

From this there is one of the most important points in the matter of chinuch and guidance:

When one guides someone,

beginning with oneself,

how much more so to guide and take upon oneself the responsibility of another Jewish soul that is a "veritable part of G-d above" ⁴³ –

one must know that it must be "Beha'aloscha es ha'neiros":

True chinuch and true guidance is,

that after the first moment when one guides and educates and "lights" the one being educated –

it is in such a manner,

that afterwards the one being educated does not need to come to the help of another,

because it becomes "the flame rises on its own",

a "candle to illuminate",

a light that makes light around itself.

And even more –

the "light" has within it the property,

that when there is somewhere a light that for some strange reason is not yet lit –

this candle "goes" to the light that is not yet lit,

and since this is a candle of a "holy menorah"

Which emphasizes the importance of the matter of chinuch and guidance in general,

of every person to another person,

even a non-Jew –

that he should fulfill the "Seven Mitzvos of Bnei Noach" ⁴⁴ –

and all the more so when it concerns "a kingdom of priests and a holy nation" ⁴⁵.

[And to note,

that the matter of "a kingdom of priests and a holy nation" is emphasized in this month,

the third month in which the Torah was given (a third light in a third month ⁴⁶) –

because in preparation for the giving of the Torah the Almighty said "and you shall be to Me a kingdom of priests and a holy nation"].

And furthermore –

this is not only regarding other people,

but also regarding all things of the world,

that one must accomplish in them the "Beha'aloscha",

as mentioned earlier,

that one must reveal the G-dliness that is in every matter in the world,

which is the matter of "Beha'aloscha",

that it should draw to become higher and higher and closer to "the heavens and the heavens of heavens" ⁴⁷,

to the Almighty and to G-dliness.

And to do this in a manner that one is a living example to the entire surroundings.

In the weekly parshah itself we stand today on the third day,

which is connected with the portion of "shlishi" in Parshas Beha'aloscha,

and as the Alter Rebbe emphasized in his aforementioned teaching,

that one must live "especially with the parshah of the day".

According to this it is understood,

that since we have gathered together on this day in connection with a matter of chinuch and guidance –

it is certain,

that in this portion of the parshah there is a true teaching and a teaching for life that one can utilize in daily life,

in this lowest world below which there is no lower –

especially in connection with the matter of chinuch and guidance.

And the explanation of this:

In today's portion of Parshas Beha'aloscha it discusses ⁴⁸ the mitzvah of "Pesach Sheni",

the content of which is,

that when certain Jews did not offer the Pesach Rishon

(for whatever reason)

they have an opportunity to rectify it through Pesach Sheni.

Which is a lesson on all matters of the Torah,

including the matter of chinuch etc. –

according to the explanation

(elucidation)

of my revered father-in-law, the Rebbe, the Nasi of our generation ⁴⁹,

that Pesach Sheni teaches us that every Jew should know,

in all places and in all times,

that "it is not lost"!

I.e., even if one was in an incorrect form,

even if one was on a "distant road" ⁵⁰,

a path that is not close to Judaism,

and even if this was "for you" ⁵⁰,

the evil inclination convinced him that this is his will ⁵¹ –

a Jew should know,

and should inform everyone,

and teach himself,

and teach all those around him –

that "it is not lost":

If only he wants,

he truly feels and complains before the Torah "why should we be lacking" ⁵²,

that although he was indeed in such a state,

it was nevertheless in a specific manner from the side of the non-good inclination,

but why should he suffer,

through that his G-dly soul suffers?!

And as soon as he says "why should we be lacking" –

the Almighty gives a special mitzvah,

in order to help him,

that he should be able to fulfill what previously the thing that was lacking in him because he was impure or on a distant road,

even if it turned out that it was "for you".

Furthermore:

Not only is it that from the side of the previous lack it did not become "lost" G-d forbid,

but this very thing gives a Jew a special opportunity to find in himself new powers and renewed powers and greater powers,

even more than it was before something was lacking,

and in the well-known expression,

that teshuvah is "double for wisdom" ⁵³.

And as discussed several times,

that this is hinted at in that Pesach Sheni has within it a special strength that is not found in Pesach Rishon ⁵⁴:

Regarding Pesach Rishon the law is "do not slaughter the Pesach while chametz still exists" ⁵⁵,

i.e., that if chametz is found in any place whatsoever –

the holiness of Pesach Rishon cannot penetrate there,

because the two things cannot be together;

one of them must go away:

When however Pesach Sheni comes the law is that "chametz and matzah are with him in the house" ⁵⁶,

i.e., that Pesach Sheni has within it much greater powers and light of Judaism and G-dliness,

consequently it has the power to break through even the four cubits where chametz exists.

Moreover:

Not only does the holiness of Pesach Sheni have the power to break through the chametz,

but the chametz itself helps out in the fulfillment of the mitzvah of Pesach Sheni. Because the law is that Pesach Sheni must be "eaten when satiated" ⁵⁷

(one should eat it when one is already full,

which shows that one does not eat it due to hunger but only to fulfill the Almighty's command),

and since by Pesach Sheni "chametz and matzah are with him in the house",

it turns out,

that he can become satiated through chametz,

consequently the chametz assists in the fulfillment of the mitzvah of eating Pesach Sheni!

From this there is a general lesson regarding the matter of chinuch and guidance,

that one should know that it is not lost,

and on the contrary,

if there was a matter of lack –

it can bring through teshuvah an addition of powers and vitality etc.

Until that through the power of teshuvah one has the special power according to Torah,

that also things that at a certain time are forbidden

(for example like chametz),

one can however at the permitted time utilize them for matters of holiness.

And simply:

Even things that when Shabbos comes it is a forbidden thing,

or when Pesach comes it is forbidden –

it does not mean that this is not connected with Judaism and holiness,

because there is no such thing:

"everything that the Holy One, blessed be He, created in His world",

even chametz and the like,

"He created it only for His honor". There is only the limitation,

that one must use every thing at the appropriate time and in the appropriate manner. And when one uses it at the appropriate time and in the appropriate manner –

not only does it not interfere,

but it becomes an assistant,

until not just assistance,

but it becomes a part of "His honor" of the Holy One, blessed be He.

And similarly as this is regarding chametz,

that in addition to that on Pesach Sheni it assists in the fulfillment of the mitzvah

(although at the time of Pesach Rishon it is among the most severe prohibitions),

furthermore –

that when the holiday of Shavuos comes,

one offers the korban of the Shtei HaLechem specifically from chametz.

And another example of the matter –

from a mitzvah that is connected with Jewish women and daughters:

Just as on Shabbos one may not light a fire –

on Friday before nightfall it is one of the holiest mitzvos of every Jewish woman,

even a very young girl –

the lighting of candles of the holy Shabbos.

Here is the place to mention the three special mitzvos ⁵⁸ that were given to Jewish women and daughters:

First of all,

the aforementioned mitzvah of lighting candles on Shabbos and Yom Tov,

which every Jewish woman,

even a young girl,

illuminates the entire house through this mitzvah,

and she thereby recites a blessing,

"Who sanctified us with His commandments and commanded us,"

meaning that this is a mitzvah with which the Almighty specifically engaged this woman and this girl,

and He left,

so to speak,

all His affairs,

in order to give them the mitzvah and the strength and desire to fulfill the mitzvah,

to illuminate the house in a Shabbos-like manner.

And regarding this –

the mitzvos of kashrus of eating and drinking and family purity.

And all this –

in addition to all the mitzvos that women are obligated in just like men,

as enumerated in the Alter Rebbe's Shulchan Aruch ⁵⁹.

[And it is noteworthy,

that the Alter Rebbe writes it specifically in the laws of Talmud Torah,

and there itself –

specifically at the conclusion of the first chapter of the laws of Talmud Torah].

What is all stated above underscores again and again the supreme importance of a woman,

which is connected with the responsibility and the powers that were given to her –

upon which depend all Jews and the entire Jewish people.

And furthermore –

upon this depends the inner point,

that through Torah and mitzvos,

which illuminate one's own life,

it then becomes "our deeds and our service,"

which adds to the light of the world,

and makes the world a world in which G-dliness should shine,

until it illuminates the darkness of exile,

and reveals the true and complete redemption.

Then it will be "and everlasting joy upon their heads" ⁶⁰,

together with "and night will shine like day" ⁶¹,

that already the last days and hours of exile become luminous hours,

because Jews make them luminous with "Torah is light" ⁶² and mitzvos which are "a mitzvah is a lamp" ⁶²,

and with joy and a good heart.

And all this hastens even more the true and complete redemption through Moshiach our righteousness,

when then from "and night will shine like day" it will become "and Hashem will be for you an everlasting light" ⁶³,

an eternal light.

And this will be for every Jew and for all Jews,

and in the language of the verse ⁶⁴ "with our young and with our old etc. with our sons and with our daughters,"

"a great congregation shall return here" ⁶⁵,

to our holy land,

"a land which etc. the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year" ⁶⁶,

and there itself –

"in the future Jerusalem will spread over all of Eretz Yisrael" *⁶⁶,

the entire "great congregation" will be in Jerusalem the holy city,

and there itself –

on the "holy mountain" ⁶⁷,

and there itself –

in the "Sanctuary, Hashem, Your hands established" ⁶⁸,

And from amidst joy and a good heart,

of true satisfaction,

Jewish satisfaction,

holy satisfaction and luminous satisfaction,

from oneself and from one's surroundings.

And especially –

through the appropriate preparation,

and the good resolutions,

to fulfill the holy mission of education and guidance at a time when this is very important,

because there is more so-called "free time" –

but this is a time that was created every moment by the Almighty,

and the time must be full and luminous with G-dliness.

And since the mission was given by the Almighty Who is the essence of good and Whose nature is to do good *⁶⁸ –

this itself is a true proof,

that if only one decides to do so –

it comes much easier than one imagines,

and much faster,

deeper,

broader and longer.

And as mentioned,

all these matters stated will hasten the future redemption.

And especially –

that one will also connect this with the mitzvah of tzedakah,

as is customary at such a time,

that one concludes thereby that which makes each of you an emissary for the mitzvah of tzedakah,

through the dollars that you receive here and give to tzedakah,

and whoever wishes adds from her own.

For tzedakah is "equivalent to all the mitzvos"

(as above)

and together with this it "brings the redemption closer" ⁶⁹ more and more,

then "speedily in our days" literally "the Temple will be built" ⁷⁰,

and the true and complete redemption will come through Moshiach our righteousness.

Then one will also merit and see how "Aharon our teacher" ⁷¹,

that Aharon will stand in the Beis HaMikdash and will kindle the seven lamps of the holy Menorah in the Beis HaMikdash.

For each of the seven lamps represents the unique type of the Jewish people *⁷¹,

and all of them are "one hammered work" ⁷²,

one single entity,

beaten out and formed by the command of the Holy One, blessed be He, through Moshe Rabbeinu,

And this will then illuminate the entire world,

"from there light goes forth to the world" ⁷³,

so that the entire world becomes a "dwelling place for Him, blessed be He,"

"and the kingdom will be Hashem's" ⁷⁴,

for "then I will turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord" ⁷⁵,

And all these things –

speedily in our days, literally.

May it be a successful summer in all respects,

including the matters stated above.

And may this hasten further,

that speedily in our days, literally, each of us,

together with all of Klal Yisrael,

will receive the face of Moshiach our righteousness in a simple manner,

below ten handbreadths,

souls in bodies,

and go together with him to our holy land,

to Jerusalem the holy city and to the Beis HaMikdash,

and from amidst joy and a good heart.

After the distribution of dollars he said:

May it be "with joy you shall go out and in peace you shall be led" ⁷⁶,

and meet at joyous occasions. And first and foremost –

at the joyous occasion of the true and complete redemption through Moshiach our righteousness.

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