The election, appointment and installation of the Rabbis in the Crown Heights community was completed during the month of Sivan, 5746.

The theme of Sivan is Torah as it is applied to real life, which is specifically how a practicing community Rabbi must teach the Halachah of Torah. The Rabbi must be humble yet firm and must go out to teach the way of Torah even in undesirable places.

The Previous Rebbe lived the last decade of his life in Crown Heights and therefore what occurs here has ramifications all over the world.

Before Sivan ends a celebration in honor of the Rabbis should be arranged with the participation of the entire community.

Yesterday, on the eve of the final Shabbos of the third month, the 27th of Sivan, the process of election and appoint-ment of the Rabbis of our community was concluded.

There is a significant relationship between the theme of the month of Sivan and the Rabbinic appointments.

The theme of the third month is Mattan Torah -- the giving of the threefold Torah to the Jewish people at Mount Sinai. Mattan Torah accentuated the fact that the Torah is a down-to-earth plan for real life. It is not spiritual and it is "not in the heavens." In this sense it follows, that the responsibility of Rabbis:

To study and make conclusions which teach the Halachah according to the law, (Yoma 26a)

is most vividly brought to life during this month.

Another point. A Bais Din (Rabbinic court) cannot consist of less than three Rabbi-Judges, which further indicates a connection with the third month. The reason for the Torah's minimum requirement of three Rabbis is clearly to guarantee that there will always be a final verdict. The third judge will hold the deciding vote and bring unity to the diverse opinions.

This concept is analogous to the mystical symbolism of the threefold Torah which incorporates and absorbs the temporal view of existence, that the physical is real, with the supernal view of existence, that denies the reality of corporeality. The third fold (threefold) unites these diametrically opposed views and forms a compromise in which the physical world accepts the ethereal view and agrees to its non-existence as seen from Above.

The purpose of Mattan Torah is, after all, to make peace in the world and, "peace between Me and My world" (Shir Hashirim Rabbah, ch. 87). This happens when the world itself, agrees, acknowledges and feels the G-dliness which radiates through it.

This lofty concept really applies in the day-to-day function of a Rav (Rabbi). For when a Rabbi makes a Halachic ruling it must influence the world and the world must conform with the Torah view. When a Rav:

Is appointed to be a leader of the community he is to be considered like the mightiest of the mighty (even like Moshe our teacher). (Rosh Hashanah 25b)

The role of the Rabbis is also to teach and direct the people to proper observance, including such observances that are beyond the minimum requirement of Halachah. In many cases what was once considered as an extra restriction has now become a regular observance. As we see that the Shulchan Aruch often quotes the dicta of Pirkei Avos, which originally represented matters of extra piety.

By illuminating the world with their Torah the Rabbis will bring peace to the world -- between man and his neighbor, and even between G-d and the world.

Where does this power stem from? The answer is that in themselves they possess two opposing attributes, which they reconcile and unify. On the one hand, in order to merit that his ruling is truly the word of G-d, the Rabbi must be utterly humble and selfless. Yet at the same time he must also possess the ultimate strength, so that his ruling will be carried out.

Thus, the dictum, "Moshe received the Torah from Sinai," may be understood that Moshe received instruction from the Mountain of Sinai, which was smaller than the other mountains -- it was humble, but still a firm and tough mountain.

By virtue of this inner peace and unanimity of these opposing powers in himself, he is able to effect peace in the world with all its ramifications.

There is a special thought to be considered in connection with the Rabbis of this community, for this is the neighborhood where the Previous Rebbe lived and worked the last ten years of his life in this world. The closing decade of his life and his final accomplishments in the world were associated with this community. Of the Previous Rebbe we may also say "just as his children (and disciples) are alive, so too is he still alive" (Ta'anis 5b).

The "Nassi is everything," therefore the events and occurrences of the community of the Nassi reverberate and affect the entire world.

It would be proper and fitting to conduct a special gathering in connection with the appointment of the Rabbis, which everyone should attend -- the Rabbis, the representatives of the community, headed by the appointment committee, and all the members of the community "as one man with one mind." It will strengthen all that has been spoken.

This celebration should be held before the end of the third month, and it will bring more unity and Ahavas Yisroel, especially as connected with the Rabbis.

We will connect that gathering with this farbrengen by taking a bottle from this farbrengen of Shabbos Mevorchim Tammuz -- the month of liberation of the previous Rebbe, the Nassi of our generation, in which all Jews were likewise redeemed. May it add much success in this subject (of unity) and especially in bringing peace to the world, and from this community to the whole world.

May it be G-d's will that this will bring closer the promise:

And I will restore your judges as at first, (Yeshayahu 1:20)

to the Sanhedrin, in the Bais Hamikdosh, with the true and complete salvation through our righteous Moshiach, speedily and truly in our days.