1. Our Torah contains and communicates to us the truth and the soul of every object and occurence in the world. We may not necessarily perceive that truth with our eyes. However, that inability is because our eyes can see only physical things, they cannot perceive the spiritual. However, through Torah we can reach a deeper perspective. Torah teaches how the world and everything it contains was created by G-d. That knowledge enables us to appreciate the spirituality within the world. When we approach the world in this manner, we realize that not only does the world not obscure G-dliness, but on the contrary, reveals it openly.

These feelings were expressed by David HaMelech. After looking at the heavens and the stars, Dovid pronounced in the name of the entire Jewish people, “How great are Your deeds! How manifold are Your works.” Dovid saw how G-d and His greatness were not restricted merely to the spiritual realms, but also, related to elements that we consider low and unrefined.[115]

The Torah teaches that when Jews gather together, their very assembly itself, exclusive of whatever activities they are involved in or decisions they make concerning the future, causes a greater revelation of G-dliness in the world. Though each of us is a separate entity, an individual with a different personality, when we come together we bring to the surface the inner oneness shared by every Jew. Though there are different categories of Jews: Kohanim, Levilim, and Yisroelim, and likewise we all have different functions (as the verse in Devorim lists — “your heads, your leaders ... your wood-hewers and water-carriers”) nevertheless, we all share an essential connection. Each of us possesses the same fundamental spark of G-dliness in our souls.[116]

This gathering is of particular importance because it will result in resolutions leading to good deeds, and actions. Also it is taking place in a holy place — a place where Jews study G-d’s Torah, pray and perform mitzvos such as Tzedaka. All this serves to reveal the spark of G-dliness within every Jew.

The fusion of all the above factors helps to reveal the inner powers of the Jewish soul. Generally, we are aware of our bodies. We know the body, are conscious of its powers. The souls powers are not so readily discernable. Nevertheless, Torah teaches that our souls are of primary importance and our bodies only secondary. This perspective affects our entire lives, enables us to express the purity of our soul, to proceed further and show that the body and the soul are not two separate entities. Together, they combine to create one total identity, to form a complete Jew, and to live healthily in both the physical and spiritual sense. This helps us fulfill G-d’s mission to elevate the world, beginning with our own homes and families increasing our efforts until we reach the full scope of our influence.

Through these activities we show that there is an order to the world, that creation is not confused and chaotic. We show how G-d controls the world. Here, also, we begin by revealing G-d’s influence in our own portion of the world and then spread out until the entire world is brought under the dominion of G-d. Even the gentile nations will appreciate this power. Then the Messianic redemption, the era that we have hoped for, will come, speedily in our days.

2. Everything in this world is controlled by Hashgocha Protis (Divine Providence). Particularly something as important as the gathering of so many Jews. Here, the adage of the Baal Shem Tov, “Everything that we see or hear, provides a lesson in the service of G-d,” surely applies. Everything we come into contact with provides us with added direction in our mission of refining the world and elevating it through our thought, speech, and deed.[117] This gathering is being held on the first day of the third month.[118] On this day, the Jews camped in front of Mt. Sinai and prepared to receive the Torah. In the Talmud, our sages connect the number three to the giving of the Torah. They enumerate many sets of three that were connected with that event. The Torah was given in the third month. It contains three sections: Torah, Nivi’im (Prophets), and Kesuvim (Holy Writings). It was received by the Jewish people, a three fold nation (Kohanim, Levi’im, and Yisroelim). Rav Hai Goan adds to this and points out that the Torah was given through Moshe Rabeinu, whose Hebrew name has three letters and who was the third child in his family.

It is obvious that our sages stress on the number three, results from an intrinsic connection between the concept of three and the idea of Mattan Torah. Otherwise, the relationship would not be so obvious. The above factors could be viewed in different terms: Sivan could be considered the ninth month (from Tishrei), not the third. The Jewish people could be divided into twelve tribes (or 600,000 souls) not three categories, the Torah could be defined as 24 books or 60 Tractates, not three general classifications. We are forced to say that a deeper relationship exists between the giving of the Torah and the number three.

In Torah numerology, the number one represents a state of wholeness, a level that stands totally above all possibility for separation. Two represents the formation of opposites, and three, represents the introduction of a new factor, and element that can resolve the discord introduced by the number two and reveal an inner union between the first two states. For example, the body and the soul are two opposites. Torah represents a third factor which unites and joins them together.[119] From the above it would appear that the number one represents a higher level than three. The state represented by one stands totally above the realm of division, while three is connected with division. However, this connection itself reveals the prominence of three — which is that it makes oneness even within the context of division. This is the mission of the Jew. He has been sent away from the realm of oneness — from the level where his soul felt how it was “truly a part of G-d” — and has descended “from a high peak into a deep pit” — to a world of difference and separation. The Jew’s task is the concept of three — to create union within this world of separation.

The same concept applies when Jews come together. Each Jew is a full world — an entire universe for himself. At least from his selfish perspective, he looks at the world around him and the people in it as apart, separate from him. Even if there is no open conflict or difficulties, he considers them separate entities, outside of his life. Torah teaches that there is an inner unity that can resolve this difference. It reveals a bond so powerful that it negates the possibility of selfish feelings of the attitude “that mine is mine and yours is yours.”

The same applies to the Jewish nation as a whole. Even though our nation is composed of three different groupings — Kohanim, Levi’im, and Yisroelim — our G-dly mission is to use our powers of self-sacrifice to create one complete entity, to view ourselves as one people.

The same principle applies to Moshe. He was his parent’s third child. Even when his brother Aharon and sister Miriam behaved towards him in an improper manner, he did not separate himself from them. on the contrary, he expressed and brought into the open the inner bond holding them together. Thereby both of their contributions to the Jewish people became fused in his person. Through Aharon’s merit, the Jewish people were protected by the clouds of glory. The merit of Miriam brought the well and Moshe’s merit brought the Manna. Nevertheless, when the others passed away, their contributions returned because of Moshe.

The above constitutes the mission of every Jew. He must realize that his soul has descended into a world of separation, a world where one thing appears different from another. A Jew’s task is not to leave the division as is. Rather be must use the insights of Torah (itself a three-fold light) and work to establish unity and oneness.

This applies to every Jew. Around us we see a world which the Torah proclaims “How great are your deeds! How manifold are Your works!” (i.e. the opposite of oneness). Even within the Torah and the Jewish people, there is at first glance separation (600,[120] souls and 613 Mitzvos). The Jew through Torah must take this world of differences and make it all one.

To emphasize this concept and the role Torah has in establishing this oneness, our Sages called the month of Sivan the third month. Sivan has many other dimensions, but it is this aspect that expresses the goal of Torah.

Today is Rosh Chodesh, which literally means the “head of the month.” Just as the head controls and directs the functioning of all the limbs and organs of the body, Rosh Chodesh influences the direction of the entire month.[121] An example of this principle can be seen from the events of Rosh Chodesh Sivan, which was a preparation to the giving of the Torah (the actual giving of the Torah was on the 6th of Sivan). The Jewish people set up camp at Mt. Sinai on Rosh Chodesh Sivan. When the Torah describes the encampment, it uses a singular verb, even though the subject — the “children of Israel” — is a plural noun encompassing 12 tribes, 600,000 individuals, etc. The knowledge that they would receive the Torah (already) unified then children of Israel, establishing them as one people before one G-d, to the extent that the Torah could describe them in the singular.

The same holds true today. We are now in the third month, the month of Sivan. From the very first moment of the month, an added emphasis was placed on our mission. The manner in which we approach this mission now will effect our behavior in future months. We will proceed from strength to strength in our task of self-refinement, we will grow in carrying out the mission of making a dwelling place for G-d here in the lower realms. Through this work, we will cause a revelation of G-d’s essence. We will be able to see how G-dliness is revealed in every aspect of the world.

The work must begin with ourselves and later spread to our families, our communities and our surroundings. We must spread light throughout the world until all aspects of the world shine with Divine light. No aspects of darkness will remain. Everything will be illuminated with light of Torah and the candle of Mitzvos. To this end we need more than the efforts and achievements of one individual, this is the task of the entire Jewish nation. Yet, the mission unites our people together. Through it we bring about true peace and blessings from G-d as the Talmud commented, G-d did not find an appropriate vessel for blessing other than peace. These blessings will enhance our individual lives and the lives of our people as a whole.

From Rosh Chodesh on, each day, they progressed higher and higher in their preparation for receiving the Torah. At Mt. Sinai, G-d instructed Moshe to give the Torah to the Jewish women before he offered it to the men. This is a proper approach to Torah. The study of Torah of the men depends on the Jewish women. She is the one who raises a child with an awareness of his Torah mission in the world.

On Shavuos we receive the Torah again, and renew our commitment for the entire year. As a preparation, it is necessary to begin with an assembly of Jewish women. May this preparation help us fulfill the mission alluded to by the third month, which is that Torah fuses body and soul, physicality and spirituality. G-d gives every Jewish women and girl the power to make her world a dwelling place for G-d. She can overcome the world and transform it into a place for Torah.

Now is the time to make the decision to carry out Torah’s direction. Such a decision on the part of the women will motivate the men as well. They should also prepareto take an active part in Torah life, and together, they will raise a generation of children[122] who will perpetuate the heritage of the Jewish people. These decisions will prepare us to greet Moshiach who will lead the entire Jewish people (and the whole world) to the full and complete redemption.

From a surface perspective, the Jew is found in a precarious position. He is one lamb among seventy wolves. Yet, the power of our people “is not strength or power, but My (G-d’s) spirit.” Each Jew is a member of G-d’s army. He was sent to the battlefront of the world to make sure that there is no more war — no more argument and no difference. His task is to reveal how “G-d is One and His name is One,” so that the whole world will call on G-d, reading His name as it is written.[123] And through this service, he will bring about the complete redemption of the entire world.[124]

3. The Talmud asks “Who is a free man?” and replies “he who is occupied with Torah study.” It brings a proof from the giving of the Torah. When Moshe descended with the tablets, the commandments were “charus,” engraven into the tablets. The Talmud continues — don’t read Charus — engraven — but Chirus — free. The Jew’s path to freedom is connected with Torah.

The concept is further emphasized by the relationship between the Exodus from Egypt and Mattan Torah. Before the Jew’s could receive the Torah, they had to be redeemed from slavery, freed from all the influences that could restrict their behavior. The same concept applies today. When a Jew decides to fulfill G-d’s mission as revealed in Torah, G-d frees him from all distracting influences. The Rambam explains how material rewards are connected with Torah observance so that a Jew will not be bothered by such worries and will be able to devote himself to his true task, lighting up the world with G-d’s Torah and Mitzvos.

This explanation holds true to Jewish women and girls in particular. G-d has given them the opportunity to carry out their mission, to transform their homes into a dwelling place for G-d without any worries. On the contrary, they will be able to fulfill their task with joy and pleasure.

At Mt. Sinai, G-d issued the Ten Commandments in the singular. The Torah was given to each of us individually. Through our decision to carry out Torah, we will free ourselves from all distracting influences and bring peace to the world, bring a year of light, blessing, and redemption including the ultimate redemption by Moshiach speedily in our days.

May G-d bless each of you and all of you as a collective body and help you receive the Torah with “joy and inner feeling.”[125] May this blessing apply in Israel as well as in the Diaspora. may the Jews there hold fast to Torah unaffected by any outside influences. When Israel lives in the Holy Land according to the Holy Torah, then the land will remain complete, belonging to the holy people. Torah law establishes the Jewish people as the full masters of Israel. To reveal that mastery, they must themselves follow Torah. Then the “nations of the world will see that the name of G-d is called upon you and they will fear you.” They will recognize that the Jew’s are G-d’s people. Then “Kings will become your servants and their queens your nursemaids.” When the Jewish people “walk in My (G-d’s) statutes and fulfill My commandments, then no sword shall pass through your land.”

Israel will remain holy because it belongs to a holy people who rule over it in its entirety. The chosen people, the Jewish people, do not exist for themselves alone but to carry out G-d’s mission in His chosen land. This mission is fulfilled by following the directives of the Torah, the “strength” of the Jewish people.

When G-d gave the Torah, all the nations of the world were struck by confusion. They gathered by their prophet Bilam who explained “G-d is giving strength (Torah) to His people.” They immediately answered “May G-d bless His people with peace.” Torah is the only way to true peace. Through following Torah “You will sleep and no one will frighten you.” We will achieve true peace in Israel and in the entire world.

The Previous Rebbeim had stressed and had asked to publicize the fact that we are in the last days of Golus. They had warned us that we would be confronted with unique challenges in the service of Torah and Mitzvos. However, there is no need.to be scared. All that is necessary is to look into the Shulchan Aruch and we will know what is required of us. Then with G-d’s blessings we will walk upright out of Golus to the complete redemption through Moshiach Tzidkeinu.

May you have success in carrying out all the decisions made by the convention. May you join together in a happy holiday. May we receive the Torah as a unified nation “our youth, our elders, our sons, and our daugthers.” May this serve as the proper preparation for the upcoming Shemita year — a year that is “sanctified unto G-d.” Good Yom Tov and may we hear good news.

   

Notes:

115. (Back to text) The above contains a lesson for us: We cannot divide our lives into two realms, the spiritual — actions that openly reveal G-dliness, e.g. learning Torah and giving Tzedaka; and the physical, e.g. eating and drinking. Rather, we must realize that both dimensions were created by G-d and contain importance and value.

116. (Back to text) The Alter Rebbe describes this concept in the 32nd chapter of Tanya. In Hebrew, the letters are also numbers. The number 32 forms the word “lev” meaning “~.eart.” The heart is the organ that unifies the various different limbs of the body. Similarly in the spiritual realm, Ahavas Yisroel — love for our fellow Jew, the subject of Chapter 32 — is the heart of our people, unifying many different elements into one nation.

117. (Back to text) Our deeds ha ve the most powerful effect in the task of refinement. However, the beginning of the process, the motivating force, is thought.

118. (Back to text) This statement applies when we consider the Hebrew calender as beginning with Nissan.

119. (Back to text) Within the Torah itself, there are three portions, yet these three are not separate. There is only one Torah.

120. (Back to text) This number includes only the men. Counting the women and children, there are millions more.

121. (Back to text) In Chassidic thought, this concept is explained at great length in regard to Rosh Hashana, the head of the year.

122. (Back to text) A child also.forms a three-fold relationship including himself, his mother and his father.

123. (Back to text) Trans. note: An act that is forbidden now, because of the great holiness of G-d’s name.

124. (Back to text) The redemption of the entire world will be preceded by the personal redemption of each individual and family.

125. (Back to text) The traditional blessing given by the Previous Rebbe before the holiday of Shavuos.