1. [The Rebbe Shlita spoke the following words in connection to the Melaveh Malkah on behalf of Hatzolah, the Jewish ambulance service, to be held this motzoei Shabbos.]

Because we are still in exile, we are still bound by natural means, including the necessity to heal people who are ill. Hatzolah provides a valuable service in the healing process: It brings medical help to the patient with the utmost speed. Indeed, just the knowledge that the Hatzolah ambulance is ready and waiting for any eventuality is comforting.

There are two aspects to health:

1) When a person is ill, he needs medical help to regain his health.

2) When a person lives healthfully, he will not become ill in the first place, similar to the verse (Shemos 15:26, and see Rashi), “All the diseases which I have put upon the Egyptians I will not put upon you [in the first place].” As the Rambam writes (Hilchos De’os 4:20): “Everyone who conducts himself according to these ways which we have taught, I guarantee him that he will never be sick all his life ... and will not need a physician.”

Hatzolah is useful not only in bringing help to someone who is sick, but is also useful in the second, loftier aspect of healing, that a person should not become ill in the first place. There are foods which are harmful to a person’s health, and which his physician has told him not to eat. But, a person may sometimes give in to his cravings and eat of these foods. When, however, he sees the Hatzolah ambulance, he remembers that he must listen to his physician.

The Hatzolah ambulance, then, is important in every respect. It is surely unnecessary to emphasize the duty and merit a person has to help keep it in service, for we are talking of the saving of life, and “Whoever preserves a single soul of Israel, it is as if he preserved a whole world” (Baba Basra 11a, Sanhedrin 37a). It is therefore necessary to mount an appeal for Hatzolah, with much publicity, so that everyone — both those who wish to participate and those who don’t — should know about it.

May it be G-d’s will that participation in this tzedakah be the effort which tilts the individual and the whole world to the meritorious side, and, as the Rambam rules, will bring “salvation and redemption.” Then the Hatzolah ambulance will be used to quickly transport healthy Jews to Eretz Yisroel in the true and complete redemption. This will be similar to the verse (Yeshayah 66:20): “They shall bring your brethren ... in chariots ... to My holy mountain.” And although the redemption will be such that Jews will be transported on “clouds of heaven”, the Hatzolah ambulance will nevertheless be used, for it itself will go on the “clouds of heaven.” As our Sages have said (Megillah 29a): “The synagogues and study halls in Bavel are destined to be planted in Eretz Yisroel.” The reason for this is not because there will be a shortage of synagogues in Eretz Yisroel — for Eretz Yisroel has many synagogues but because it is impossible that those synagogues and study halls in which Jews prayed and studied should be left behind in exile. So too in our case: It is impossible that an ambulance used to save even one Jewish life should be left behind in exile.

As participation in the Melaveh Malkah, I will give mashke from this farbrengen for the Melaveh Malkah. And may it be G-d’s will that very soon we merit the time which will be “all mashke” — the future redemption.

2. [The following words were said in connection to the “Pegishah” held on this Shabbos.]

A “farbrengen” is possible only when there is more than one person present, for its purpose is for its participants to help one another in Judaism and all holy things.

There are two general categories of people at a farbrengen: The “mashpia” (giver) and “mekabel” (receiver). Each person at a farbrengen should learn from another, consonant to the directive of our Sages (Pirkei Avos 4:1), “Who is wise? He who learns from every person.” Thus, every person at a farbrengen is both a mekabel and a mashpia. In addition, there is a third, loftier force which unites the two ( “mashpia” and mekabel”).

Through a farbrengen, we elicit blessings from above, as stated, “Bless us our Father, all of us as one,” and, as the Alter Rebbe said, a Chassidic farbrengen can effect more that can the angel Michoel.

The above has particular application to this farbrengen, when many Jews from different places and walks in life have come together to inspire and strengthen one another to engage in all matters of Judaism and holiness.

I shall give mashke from this farbrengen for the farbrengen to be held at the Pegishah.

3. We are now approaching Purim, and it is therefore necessary to make the appropriate preparations for the Purim Campaign — that all Jews, ??young and old, children and women” (Esther 3:13), in every place — “in all the king’s provinces” (Esther 9:2) — should be able to celebrate Purim properly and fully, such that “for the Jews there was light and gladness, joy and honor” (Esther 8:16).

For the Purim campaign to reach all Jews successfully, transcending all limits, much preparation is needed. It is therefore necessary to start early, beginning from this Shabbos (in a way that is permissible on Shabbos) especially since this Shabbos blesses all the days of the following week, including next Shabbos which blesses the Shabbos which is erev Purim Godol. And immediately after this Shabbos, actual preparations should begin.

The same applies to all efforts to disseminate Torah and Judaism, beginning with the mitzvah campaigns: Education, love and unity of Jews, Torah, tefillin, mezuzah, tzedakah, house full of Jewish books, Shabbos and Yomtov lights, kashrus, family purity, and to ensure that each Jew acquires a letter in one of the general Sefer Torahs.

The campaign to ensure that all Jews have a letter in a Sefer Torah encompasses the campaign to print editions of Tanya, the Written Torah of Chassidus, in every city in which Jews dwell. This is the idea of “Your wellsprings shall spread forth to the outside” — the wellsprings of the Baal Shem Tov, which are absorbed by a person when he learns their concepts in an intellectual fashion as articulated by Chabad.

Indeed, we can go further and posit that just as Chassidus is not just an explanation of Kabbalah, but is a new concept, so Chabad is not just a clarification and explanation of Chassidus in general, but is a new thing in its own right, revealed by the Alter Rebbe who possessed a new soul. It is the preparation to the future era when “a new Torah shall go forth from Me.”

The dissemination of Torah, the exoteric and the esoteric, is emphasized by the Alter Rebbe’s name, Schneur Zalman. “Schneur” is a composite of “Shnei Or,” which means “two lights,” referring to the light of the exoteric and the light of the esoteric. His second name, “Zalman,” is Yiddish, teaching that the revelation of the “two lights” must permeate to all places, even the lowest. Also, the letters of the name “Zalman” form the word “Lizman” — “to time”, meaning that the revelation of the “two lights” reaches the temporal spatial world — similar to the above concept that Zalman is a Yiddish name.

In the light of all the above, we see that it is necessary to make all efforts to print editions of Tanya in all places where Jews live. Of course, this project should be carried out in an orderly manner, with the permission of Kehot, the publishing arm of Lubavitch. The letters of “Kehot” are the initial letters of “Karnai Hod Torah” — “The rays of the splendor of Torah,” and it also a word for itself, meaning obedience, as in the verse “V’lo Yikhas amim” — “The people shall be obedient to him.”

Together with the necessity to first consult the administration of Kehos, it is also necessary to carry out this project with the utmost zeal and haste.

May it be G-d’s will that through these efforts of disseminating Chassidus we very soon merit the coming of our righteous redeemer, when all Jews will leave exile, and “those who live in the dust will arise and rejoice” with the previous Rebbe, the leader of our generation, at their head.