English translation — יחידות אור ליום ה' פ' בשלח, י"ג שבט ה'תשמ"ז א).

"Yechidus" of the guests, may they live, who arrived here for Yud-Daled Shvat.

It is customary and has also become a "good practice"¹ that was done more than three times,

and consequently this is a matter of "the custom of Israel is Torah"² —

that before one parts from one another,

one performs an action that will further strengthen the connection of one with the other.

And this is,

that before one parts from one another and one is in the midst of preparations —

one is preparing or has already prepared to depart —

one makes a special gathering together,

which does not contain

(seemingly)

any other matters — only,

the matter of gathering together once more.

That is to say that the intention in this is,

not to make another farbrengen or to hear another new thing etc.,

but rather the very thing of gathering together once more —

this itself is the purpose and primary intention.

However, since every matter among Jews is connected with Torah, prayer, and charity —

the "three pillars upon which the world stands"³,

therefore it is customary to connect this gathering together with speaking a matter of Torah,

with prayer and blessing,

and with acts of kindness,

charity.

And to add,

that these three matters themselves underscore the matter of peace and unity —

as our Sages, of blessed memory, said⁴ on the verse⁵ "He redeemed my soul in peace" —

"Whoever engages in Torah, and acts of kindness, and prays with the congregation etc."

(the three matters upon which the world stands⁶):

Torah is the matter of "engages in words of peace"⁷,

acts of kindness bring "to brotherhood and peace"⁷,

"and prays with the congregation" is the matter of "in a multitude of people is the King's glory" —

the matter of unity⁸.

And from this it is understood that in a gathering together whose primary matter is to emphasize love of Israel and unity of Israel —

there must certainly be the aforementioned "three pillars" which emphasize the matter of unity and that upon them "the world stands",

and every good matter.

Therefore,

at the time one gathers together,

one repeats a matter of Torah,

and one connects this with a prayer and good wishes from one to the other,

and one also concludes with a mission-mitzvah —

not just any mitzvah,

but specifically with the mitzvah of charity,

which are the three matters,

the three pillars that emphasize the matter of unity.

And this is done in one house,

and in such a house where the matter of unity is emphasized —

a "house of assembly" a place where one gathers together,

and a "house of study" where one learns the same Torah,

and also,

a house from which the matter of charity goes forth —

ordinances of charity,

up to charity in its simple sense.

And all these

(three)

things are done in the same place and at the same time.

The matter of the aforementioned unity

(in this gathering together) —

exists in every gathering together such as here.

However, since every occasion

(when one gathers together)

is with Divine Providence,

there must consequently also be a point that is a new thing relative to the other gatherings together.

Thus in today's gathering together there comes a special novelty and special emphasis in the matter of unity:

Today's gathering together comes in connection with a day of hilula of a Nasi of the generation,

for the matter of a Nasi is that he is a single and unique person —

"one matter for a generation"⁹;

and together with this,

"the Nasi is everything"¹⁰:

The very matter that he is called "Nasi" is because he has a multitude that he unifies,

he makes from the multitude one entity —

"everything"¹¹,

and he is the Nasi who is over "everything" and is equivalent to "everything".

And in the language of the Rambam¹²

(regarding a king)

"his heart is the heart of the entire congregation of Israel":

The heart is in the middle of the body and it "flutters to all sides"¹³;

and it is explained at length in the Igrot Kodesh of the Alter Rebbe¹⁴ regarding that which the Above is called¹⁵ by the name "Heart of all Israel" —

that the health of the body consists in that "the spreading and going of the vitality from the heart to all the limbs, which is clothed in the blood of the soul,

[as it is written¹⁶ "the blood is the soul"]

that goes out from the heart to all the limbs and goes around, circling, the spirit of life and the blood within all the limbs and through the sinews that are embedded in them, and returns to the heart"

[the blood returns back to the place from which it was divided (separated)],

which is the concept of the heart.

And correspondingly, so to speak, is "His heart" of the Nasi,

"the heart of the entire congregation of Israel",

all the people.

In addition to this, this gathering is connected with the day of the histalkut of the Nasi,

regarding which the Alter Rebbe says that then ascend above "all¹⁷ his deeds and his Torah and his service which he served all the days of his life" and this "is revealed¹⁸ and shines in a manner of revelation from above downward...

and brings about¹⁹ salvations in the midst of the land".

That is to say that on this day and occasion all the various activities of the Nasi become unified.

And his activities

(which stand in unity on the day of the hillula)

themselves are connected with unity:

The activities of the baal hahillula encompassed all the 613 commandments and rabbinic commandments, even a chiddush that a veteran student innovated,

up to the customs of Israel,

And regarding all these matters he exercised his nesius and gave instructions,

and said that they must be carried out with mesirus nefesh and achdus Yisroel.

And the concept of mesirus nefesh unites all Jews, from their smallest to their greatest,

as understood simply:

When is it possible to make a distinction

(and one makes a distinction)

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

specifically when this is not connected with a matter of pikuach nefesh and mesirus nefesh

[for the explanation of pikuach nefesh is²⁰ that one gives over (pikuach —

from the term opening and revelation) the entire soul to the "Source of life"²¹].

However, when it comes to pikuach nefesh²² —

they are equal in this, from an infant that just came into the world until a one-hundred-year-old

[who already has the completeness of life, ten times ten²³]

and a one-hundred-and-twenty-year-old.

And in addition to all the above

(in emphasizing the matter of unity of the baal hahillula)

there also comes —

that the inner point of his instructions was the matter of the unity of all Israel,

men and women,

great and small,

as is known and famous his mesirus nefesh for the sake of "with our young and with our elders, etc., with our sons and with our daughters"²⁴.

And although in his Torah there was "run, run" of Torah, which is indeed connected with those who are already relevant to learning matters of "run, run" of Torah,

nevertheless, the main point of his Torah is reflected and is connected specifically with deed,

And this he also reflected in his sichos and instructions which he connected and commanded to transmit to the small and the smallest of the small.

And to such an extent —

as is known his famous maamar²⁵ regarding "from the mouth²⁶ of infants and sucklings You have established strength",

that the existence of every Jew and of all Jews —

and correspondingly he connected this with his redemption and with his existence²⁷ —

is connected with the smallest of the small,

and not only "infants",

but even "sucklings" who are younger than twenty-four months²⁸,

as discussed many times²⁹.

And accordingly, the surprising matter regarding the unity that comes specifically at this gathering is understood:

Since the gathering takes place at this time after having been together in connection with a matter related to a Nasi,

it is understood that the good resolutions that one takes upon oneself —

must consist in that one should continue his Torah and his instructions,

and "we will go in the straight path which He taught us from His ways, and we will walk in His paths"³⁰.

And this is also the concept of observing a day of hillula —

to emphasize that "just as his offspring are alive"³¹ and they gather together with good resolutions to go "in the straight path which He taught us" —

this is the best proof that "he too is alive"³¹.

And that which on the day of the hillula one says "Kaddish"

(and the like) —

is on the contrary,

by means of that which "as his seed is in life, so is he in life"³¹ brings about that "May His great name be exalted and sanctified" —

there comes to him an increase in true life, for "the life of the tzaddik is not a life of flesh"³²,

but rather spiritual life which is faith, fear, and love," as he says in Iggeret HaKodesh³³;

until this also gives life to his body, so that this becomes his life in a simple sense.

And at the time one receives an opportunity when "all his deeds, Torah, and service which he served all the days of his life"³⁴ stands revealed³⁵ on that same day and in that same event,

and this brings about that before one departs, one gathers together for a few days after the day of hillula as a continuation of the day of hillula,

to resolve that one must add even more in resolutions in actual deed, for the deed is the main thing³⁶ —

this emphasizes even more the matter of love, unity, and connection between one another.

And on the contrary:

That which one separates from one another gives an opportunity that it be even more noticeable how much one is a single entity,

a "single nation in the land":

When one is in one place, one must consider and contemplate whether this is so or not,

but when one separates to different places and at different times,

and nevertheless one remembers the moments or the days when one was together and learned the same Torah and accepted the same resolutions with the intent that one should then continue them throughout the entire year until the next day of hillula —

at which time it will already be "Awake and sing, you who dwell in the dust"³⁷ —

then one will already sit together with the baal hahillula —

this proves even more how one is a single entity.

And as mentioned,

the resolution is for the entire intervening year,

and year is from the term change³⁸,

meaning that regardless of all the changes that occur

(according to Torah)

during the year,

that there are weekdays,

Shabbat days,

festival days,

and within the festival itself there are several distinctions —

nevertheless, in all these matters mentioned above, one acts in a manner of going and adding,

to ascend in holiness³⁹.

In this

(in the service in the manner of "ascend in holiness")

there comes an addition of power from the Shabbat that follows after these days,

which is also the perfection of the day of hillula —

Shabbat Parshat Beshalach,

the fifteenth of Shevat,

the New Year for Trees⁴⁰:

The concept of a tree is that it constantly grows,

and the purpose of a tree is that it be a tree producing fruits. As it was before the sin, when the world was "in its fullness"⁴¹, all trees had fruits⁴²,

and so it will be in the future when there will be the perfection of the world —

"even barren trees are destined to produce fruits"⁴³.

And according to the well-known teaching of the Baal Shem Tov⁴⁴ that from every thing one must learn a lesson in the service of the Creator —

from this concept of "tree" there is a clear lesson,

as it is stated in the verse⁴⁵ "for man is a tree of the field"⁴⁶, which means that every Jew, men and women, "from their smallest to their greatest," must know,

that he is likened to a "tree of the field",

and his task is,

that in the "field"

(in the world)

he should constantly grow,

and produce fruits,

tasty fruits up to the level of "fruits with which the Land of Israel was praised".

[According to the custom of Israel, on the New Year for Trees one eats tasty fruits⁴⁷,

and so there is an effort that the fruits be connected to the Holy Land —

one of the species with which the Land of Israel was praised⁴⁸,

or from the Land of Israel itself⁴⁹. And in this itself one endeavors that on one of the species one can make a special blessing —

the blessing of "Shehecheyanu vekiyemanu vehigiyanu lazman hazeh"].

And one constantly produces fruits,

until one also makes of another Jew, and certainly of the Jews who are in his vicinity and in his home —

"candles to illuminate".

And as mentioned, these powers for this, for the service of ascending in holiness, one receives from the New Year for Trees,

which is on the coming Shabbat,

and one draws this upon the entire year until the next New Year for Trees,

and then one adds more and more.

The above also has a connection to two matters that are discussed recently:

A) "Make⁵⁰ for yourself a rav"⁵¹:

Not to rely on oneself whether one has already done in the service of elevating in holiness —

Rather "make for yourself a rav",

one needs to ask another Jew who has become his "rav" and "guide" —

whether everything he has done was proper,

and in this itself:

whether this was in a manner of elevating in holiness.

"Building a home" ⁵²:

Each one should make his house a house of Torah,

prayer and charity.

And one should add to this a new point —

in accordance with what was said above

(section 6)

that the gathering must bring about that all should unite through accepting a unified resolution for the entire year,

and a resolution in a matter that unites Jews:

As mentioned many times,

that according to human nature,

when it comes to a new point and a new feeling —

this causes the matter to be with more vitality,

with more light and with more Chassidism

(which includes the matter of light and vitality):

It is worthwhile ⁵³ that each and every one together should establish for the coming year —

from this gathering until the day of the hillula or Rosh HaShanah LaIlanot of the year 5748 —

that the main point should be that each one should endeavor to make his home —

and not only a home that has many stories —

rather every home, even if physically it is only one room of four cubits,

or larger than that —

make it such that the matter of Torah, prayer and charity become in it

(in the home)

an eternal matter, with settlement, with joy, and out of tranquility

(to dwell in tranquility).

And this is through that in his home there will be every day —

without any changes —

the matter of Torah,

prayer and charity.

It is understood and simple, and all agree on this —

that this is a matter that is "according to his ability", because it is certain that each one has a place

(and likewise regarding time, etc.)

in the world in which he finds himself,

which belongs to him ⁵⁴,

even a minor from birth has his four cubits that surround him and where his yechidah shebinefesh is found ⁵⁵,

and likewise he has his four cubits through hanging near him a "Shir HaMaalot" ⁵⁶ and the like

(the matter of Torah),

and one prays prayers and blessings for him and upon him,

and one gives charity for his merit.

That is to say that this is one point that applies to all "from their smallest to their greatest" —

the unity of Israel in this point.

And regarding the practical:

One must unite through a unified resolution in a unified matter,

and one should fulfill it for the entire year, not looking at all its changes:

In the resolution there must be:

Each and every one "from their smallest to their greatest" ⁵⁷ who have gathered here,

resolves that upon returning home "under his vine and under his fig tree" ⁵⁸ he demonstrates that he is occupied,

this becomes his main point —

to bring the instruction and the empowerment to all Jews whom he can reach, that they should resolve that during the coming year —

from the day of the hillula

(or Rosh HaShanah LaIlanot)

this year until this month and this day next year —

each one should make his home and his four cubits,

and his thought, speech and action —

a house for Hashem.

And through this that every Jew makes from his heart and his thought, speech and action,

and from his home of four cubits —

a "Mikdash Me'at" connected with Torah, service and acts of kindness in a manner of unity —

this becomes analogous to what is stated at the end of the daily Chumash lesson of today

[in the lessons of Chitas —

according to the enactments that the Nasi of our generation,

the Baal HaHillula publicized,

and among them —

also the enactment and custom of the old Rebbe ⁵⁹ that "one must live with the time"]

in the portion of Shireh —

"The Sanctuary, Hashem, Your hands established" ⁶⁰ —

the house of the Holy One, blessed be He,

the Holy Temple.

And in the places where one has already done nevertheless,

one should add,

until doing it completely. Regarding true completeness, there is no end. Because this is connected with true completeness in the ultimate sense,

the Supreme One,

Who is without end,

therefore one can add that the aforementioned matters should be even more revealed and even more in length, breadth and depth ⁶¹.

And in the actual service of building houses of Torah, prayer, and charity —

one has the instruction and the power from the coming Shabbat —

one performs the service in a manner of ascending in holiness throughout the entire year —

because "man is a tree of the field,"

one keeps growing and one keeps bringing forth fruits,

that one makes from another Jew and so forth from the Jews in his vicinity and his household —

"candles to illuminate."

As participation in all these matters, one will give a mission of a mitzvah and this one will do in a manner of unity,

one will give everyone the same mitzvah and the same mission and the same sum to each and every one "from their smallest to their greatest" —

one single dollar,

or as it is called in the vernacular —

"shekel" —

one single shekel,

with the intention that from this "shekel" one should make a "shekel of the sanctuary"

[and as mentioned above that one makes from the Jews in the vicinity —

"candles to illuminate"].

And all these actions cause even more,

that the separation should be only for a short while —

because "immediately they are redeemed"*,

and especially through the aforementioned actions which cause that the "immediately,"

should be even quicker,

so that then there will be "a great congregation" in the singular —

even though it is composed of "with our young and with our old, with our sons and with our daughters,"

And as explained in today's lesson of Chumash in the lessons of Chitas

[which was inserted into the prayer of every day,

what kind of day it should only be,

and at the beginning of the day —

in the morning prayer of the day] —

"Then sang Moshe and the children of Israel,"

song in the singular even though it was "Moshe and the children of Israel" including all Jews of all generations.

And afterwards it is stated "Hashem will reign forever and ever" which refers to the true and complete redemption,

which comes through "our deeds and our service,"

and especially,

"our deeds and our service" connected with "a minor sanctuary"

(in the likeness of the Holy Temple literally),

as discussed above,

the concept of Torah, service, and acts of kindness,

three matters —

in the likeness of "three times constitute a presumption."

And may it be His will that one accept all these resolutions,

and in the best possible manner.

The concept of "three times" also has a connection to the study of the Rambam,

which one is now completing the third cycle of the study of the Rambam.

The conclusion of the Rambam is:

"And the entire world will not engage in anything except knowing Hashem alone, as it is said, 'For the earth shall be filled with knowledge of Hashem as the waters cover the sea.'" And in this the ultimate unity of the entire world is emphasized:

The one and only occupation of the entire world

[also the nations of the world who are included in "the entire world"]

is "to know Hashem" —

the unique Name.

And this will be

(as the conclusion of the Rambam)

in a manner of "as the waters cover the sea":

Even though "everything that is on dry land is in the sea," but just as it is in the sea one sees nothing but water. That is to say that even though there exists a great multitude of creations —

nevertheless, wherever one looks one sees the source which gives life, brings into being, and sustains —

"as the waters cover the sea."

And corresponding to this it is in Torah:

Even though Torah is divided into "worlds without number" —

these are laws —

into "without number" literally —

nevertheless, the point of the inner dimension of the Torah is the same point in the entire Torah —

"singular soul to unify You" —

until it stands revealed.

The concept of unity is also emphasized in the daily Rambam lesson of these 12th-13th of Shevat —

where "regarding holy matters, the night follows the day" —

12th of Shevat. And in worldly matters "the day follows the night" —

13th of Shevat:

The lessons of the 12th-13th of Shevat consist of the "enumeration of the commandments" —

positive commandments and negative commandments.

"The enumeration of the commandments" emphasizes how all commandments are equal:

From the perspective of understanding the commandments and fulfilling the commandments there are differences:

commandments that are connected with priests,

Levites and Israelites,

and correspondingly that which one fulfills only at the time when the Holy Temple was standing.

However, regarding the enumeration of the commandments, the Rambam gives a rule that "it is not proper to count commandments that are not practiced for all generations";

only an eternal commandment —

not looking at the change of place and time is counted in the enumeration of the commandments. As discussed many times.

And correspondingly, the conclusion of the lesson

(of the 13th of Shevat)

is connected with the concept of unity:

The conclusion of the lesson is:

"between a positive and a negative commandment":

In this lesson of the 12th of Shevat, the unity of all positive commandments is emphasized.

The lesson of the 13th of Shevat

(mainly and mostly in quantity)

emphasizes the unity of all negative commandments.

The conclusion and seal of the day of the thirteenth

(in gematria, one)

emphasizes the unity and unification of all the commandments of "the count (of all)

the commandments" —

"both positive and negative commandments."

The conclusion of the lesson is also connected to the true and complete redemption:

At the conclusion of the lesson of the 13th of Shevat

[which includes the negative commandments]

the Rambam enumerates several commandments that are from the words of the Scribes;

but he concludes:

The prophets and the court instituted and commanded to read the Megillah in its proper time in order to recall the praises of the Holy One, blessed be He, and the salvations that He performed for us, and He is close to our cry, to bless Him and praise Him, and to make known to future generations that what He promised us in the Torah is true, and "what great nation is there that has God so close to it," etc.

This means that the Almighty has a "great nation" that are "close to Him," and consequently He grants them salvations and rescues and performs miracles for them —

to such an extent that therefore He commanded that the Megillah be read,

"to make known to future generations that what He promised us in the Torah is true, and what great nation is there that has God so close to it."

And through the reading of the Megillah —

and likewise through the fulfillment of the other positive commandments and negative commandments and commandments from the words of the Scribes

[as is known and explained in Chassidus that the positive commandments from the words of the Scribes include within themselves in a revealed manner the concept of negative commandments].

And in a manner of "publicizing the miracle,"

that one publicizes it "in all the provinces of King Achashverosh" —

"He whose end and beginning are His" —

this brings down the concept of "salvation and rescue."

And this becomes a close introduction to the time when each commandment and all commandments will be fulfilled "according to the commandment of Your will,"

And in a manner of "to let glory dwell in our land,"

with the introduction of "Show us, Hashem, Your kindness, and grant us Your salvation" —

with the emphasis that the Almighty shows kindness,

and in a manner of "Your kindness" —

kindness without limit,

and "Your salvation" —

a salvation without restrictions.

And this comes down to "to let glory dwell in our land" —

in the true and complete redemption through our righteous Mashiach,

speedily in our days, literally.

And particularly, one concludes

(as mentioned above —

section 4)

with the mission-commandment —

the commandment of charity, which "great is charity, for it brings the redemption closer," which brings about "in that very hour they are redeemed," and not later even for a blink of an eye, more and faster than "our deeds and service" until now.

And "awake and sing, you who dwell in the dust,"

we will go together with Moshe Rabbeinu and sing the tenth song,

And one heals all matters of deficiency in a manner that from the outset there is no deficiency at all —

like the conclusion of the lesson in the Chumash of this day —

"any disease... I will not place upon you, for I am Hashem your Healer" —

that from the outset "I will not place upon you,"

one is healthy from the outset —

in physical matters,

and all the more so in spiritual matters.

And we will go together with our righteous Mashiach in a manner of "immediately,"

at once and immediately —

not later even for a blink of an eye —

"to let glory dwell in our land."

[The Rebbe, of blessed memory, distributed to all the male and female guests, may they live, one dollar,

with the intention that they give it (or its equivalent) to charity when they reach their destination].