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Our Sages declared that whenever ten Jews gather together, "the Shechinah (Divine Presence) rests upon them. In Tanya, the Alter Rebbe explains that this applies even when they are not studying Torah. How much more so does this apply when the gathering is attended by many times ten Jews and focuses on prayer, Torah study, and mitzvos, and in particular, the unique mitzvah of spreading Torah and Yiddishkeit throughout the entire world as emphasized by the name of the gathering, the International Conference of Shluchim.

Surely, everyone appreciated the unique privilege in taking part in such a gathering. May this participation bring success in every aspect of one's endeavors.

The name, the International Conference of Shluchim, implies that the goal of this gathering should be to spread Yiddishkeit, Torah, and mitzvos, throughout the entire world and also to influence the gentiles to fulfill their seven mitzvos and also the mitzvah of tzedakah.

There are certain opinions which explain that the gentiles are obligated to give tzedakah since this mitzvah is connected with the establishment of a stable society which is the goal of all their mitzvos. Even according to the opinions which maintain that they are not explicitly obligated in the mitzvah, it is clear that to establish a stable society in the world at large, the service of the Jews alone is not sufficient -- for we are "the smallest of the nations" -- and it is necessary to have our values put into practice by the gentiles.[156]

We also see the importance of the principle of establishing a stable society emphasized by the priority our Sages placed on the mitzvah of redeeming captives, describing it as "a great mitzvah."[157]

Our sages declared that the Torah was given in both general and particular statements. It follows that the same principle applies regarding Shlichus. In general, the Jewish souls descended from "a high roof" (the spiritual worlds) to "a low pit" (this material world) to fulfill the mission of making this world a dwelling for G-d. This mission is accomplished through the fulfillment of Torah and mitzvos.[158] In particular, however, this general commitment is reflected in many individual services which are associated with specific times.

For example, each year, there is a new and individual emphasis in this mission. For example, the year ç"ÄÖÜ (5748) was connected with the service of happiness. ê"ÄÖÜ (5749) was connected with the release of debts and Tav-Shin-Nun (5750) is "a year of miracles."

In particular, each month is characterized by a unique service which relates to the context and mazal of the particular month. For example, the coming month, the month of Kislev, is connected with spreading the wellsprings outward since on Yud Tes Kislev, the service of spreading the wellsprings of Chassidus outward began.

On a more individual level, there is a specific service connected with each week as reflected in the weekly Torah portion. More particularly, "each day performs its service." On an even more particular level, each hour is associated with a different permutation of G-d's name, implying that there is a specific service connected with each individual hour. Also, we find the statement, "You test us by the moment," from which we can infer that each moment has its own service.[159]

When one is involved in the individual service of a particular time, one must be conscious of the intent of the more general services in which one is also involved, including the overall service to which one's entire life is dedicated.[160] This is significant because when a person must do something which effects his entire life, he invests greater effort and intensity.

May we be able to accomplish all the objectives mentioned in the conference of Shluchim for G-d has granted us the potential to achieve them. In addition, I will add another shlichus by giving everyone a dollar to be given to tzedakah. The concept of Shlichus is associated with the Messianic redemption for the Hebrew word çëîÖ shliach, (348) plus 10 (symbolic of the ten powers of the soul) is numerically equivalent to çëÖÄ Moshiach (358). By revealing the inner powers of our soul in this service the inner truth of the entire world will be revealed.

   

Notes:

156. (Back to text) This is implied by the Rambam's statement that the gentiles must fulfill their commandments because "they were commanded to do so by the Holy One, blessed be He, in the Torah and informed about them by Moshe, our teacher."

157. (Back to text) The mitzvah of redeeming captives also shares a connection with the Messianic redemption. Of the Sages of the Talmud, Rabbi Pinchas ben Yair is renown for his efforts in redeeming captives. He is also the author of the teaching:

     ...Piety leads to the spirit of prophecy. The spirit of prophecy leads to the resurrection of the dead and the resurrection of the dead will come through Eliyahu the prophet, may he come speedily in our days and redeem us.

     There is also an intrinsic connection between the redemption of captives and our awaiting the Messianic redemption. Since a captive is at the mercy of his captors, there is a need he be redeemed quickly. Similarly, we are anxiously awaiting the Messianic redemption.

158. (Back to text) Similarly, in regard to gentiles, the all-encompassing intent of their creation is to establish a stable society, a fit environment for man to live. This mission is accomplished through the fulfillment of their seven mitzvos.

159. (Back to text) If a person does not fulfill his service in a particular moment adequately, he should realize that: "nothing is ever lost. One can always compensate;" i.e., by adding to his service in the following moment the service of Teshuvah, one can correct any previous failures, even those of the distant past.

160. (Back to text) The interrelation of the general and particular intents can be seen in the concept that Rosh Chodesh ("the head of the month") contains within it all the days of the following month and the first day of the weak includes the other days that follow.