Blessings after Pidyon NefeshErev Rosh Hashanah

In deference to the communal representatives I will not now read the Pidyon. We will rely on the good presumption of every Jew, and we will assume that all good things were written in this Pidyon Nefesh.

And the Al-mighty, who “sees into the heart,” will certainly fulfill all the requests of your hearts — for each and every Jew among the Jewish people — including all that is written here (and what should be written), and even moreso.

May it all come to be for the good, in a revealed and apparent way, in the reality of the world, speedily and truly in our times.

May G‑d specifically fulfill the plea of every Jew and all the Jewish people — which is the plea of G‑d Himself (as it were) — to bring the true and complete redemption through our righteous Mashiach, speedily and truly in our times. Then, with our “youth and elders, sons and daughters,” a great company shall return to our Holy Land:

A land...where the eyes of G‑d your L‑rd are on it at all times, from the beginning of the year until the end of the year. (Devarim 11:12)

May it be in a manner that “G‑d will expand your borders” (Devarim 12:20). And may they bring the “silver and gold” with them — spiritual “silver” and “gold,” as well as material riches.

May this all be quickly in our days and truly in our times.

Blessings, Erev Yom Kippur — after Minchah

The day of Erev Yom Kippur is the eve of Yom Kippur and serves as a time of preparation for Yom Kippur. It prepares the person for the day of Yom Kippur, but it also prepares the day of Yom Kippur itself. Consequently, by understanding the theme of Yom Kippur we should be able to comprehend the essential theme of Erev Yom Kippur.

Yom Kippur is called “Achas BaShanah — once each year” (the “unique day of the year”) and it evokes the aspect of Divine service stemming from the Yechidah (the “unique one”) level of the Jewish soul. This level of Divine service is characterized by the intense (natural and innate) cleaving of the soul to its root and source in the essence of the Ein Sof (infinite). This state of supreme and extreme attachment on the part of the Yechidah-soul bears no relationship to the external level of religious observance of the individual.

What nurtures this overpowering longing for attachment? The Yechidah level of the soul stems from the level of Yochid (the Unique One of the world). For the soul is truly a part of G‑d from Above (Tanya, ch. 2), and, as the Etz Chaim describes it in more detail:

There is a very small “spark” of G‑dliness ...and this spark embodies and enclothes itself in a spark of the created...this is called “Yechidah,” etc. (Shaar Dorshei A’B’Y’A’, ch. 1)

This created spark (Yechidah) and the G‑dly spark comprise one entity and for this reason the soul (even the levels below Yechidah) feels a constant urge, desire and longing to reunite with its source and root in the Essential Ein Sof.

Likewise, because of this most essential unity of soul and Creator there are no variations in the degree of unity of the Yechidah-soul and the Unique One Above; just as the Eternal always exists so, too, will the Yechidah always be. This is expressed in the Piyut (liturgical poem): “The one people to affirm Your Oneness” (Siddur).

The Yechidah level of the soul is not just an intrinsic, eternal, shadow soul, with no practical influence. In fact, it exerts and directs its influence in all aspects of the person’s functions, right down to simple action in the physical body.

We may draw an analogy from the attributive power of Moshe which infuses every Jewish soul (see Tanya, ch. 42). This “power” of Moshe also influences the person “to fear G‑d, to walk in His ways, to love Him and worship Him, and to keep His commandments,” encompassing thought, speech and deed.

Now, how much more so, in the case of the Yechidah-soul, a part of G‑d, which is given and transmitted in its entirety to every Jew, so that it becomes his, and part of him, in the truest sense of the word (whereas the Moshe projection remains a transcendental force, penetrating and exercising influence). Certainly, the Yechidah functions in a direct, causative manner in all areas of his behavior and actual conduct. The ultimate intention of Yechidah is to blossom from the hidden to the revealed, from the potential to the kinetic, thereby revealing the Yechidah-soul and its essential bonds to G‑dliness.

The supernal purpose is for the Yechidah to embody, enliven and activate the other four soul levels, Chayah, Nefesh, Ruach and Neshamah and then suffuse the body with life and subsequently reveal the loftiest soul powers in the lowliest actions of the corporeal body. This action will eventually reveal the “Unique One” (G‑d) in the material world and provide a dwelling place for the Shechinah in the lower worlds. Then the Omnipresent One will be felt and seen in the world.

The Day of Yom Kippur consolidates these stages and provides a framework for the person to concentrate and reveal his Yechidah in all his external powers and attributes. To show how he is bound up with the Al-mighty, and thereby to reveal the Unique One Above in the world — time and place — so that at all times and in every place the Unique One will be apparent.

What particular branch of Divine service expresses itself in this manner? Teshuvah, which is why Yom Kippur is the “time of repentance for all.”

The many ascending levels of teshuvah begin to apply during the month of Elul, so that the relevant level of teshuvah on Yom Kippur is “teshuvah ila’ah,” the “higher return.”

Teshuvah ila’ah exemplifies the theme of “and the spirit returns to the G‑d who gave it” (Koheles 12:7) — the cleaving of the soul to its source with great joy, by virtue of the Yechidah level of the soul. Since Torah unites the Jewish people and the Omnipotent One, it follows that Teshuvah ila’ah also embodies Torah.

And so, Yom Kippur is the time of teshuvah for all since it deals with the level of Yechidah which is present equally in all Jews.

We may now perceive the logic behind the adage of the Great Maggid on the Mishnaic dictum, “Know what is above you” (Avos 2:1).

Know [that] what is above [depends on] you. (See HaYom Yom, Iyar 13)

The Jew’s Yechidah is one with the G‑dly spark, eternally perfect, and it infuses even his simple actions. Consequently, what happens “Above,” depends on what the Jew does here, since there is a direct linkage.

Now, since the Jew’s temporal actions influence the supernal worlds, then his essential act of teshuvah and Yechidah revelation will surely also reveal the “One G‑d Above” in the lower worlds.

We may further elucidate this matter when we take a broad overview of the general theme of Rosh Hashanah. The Mitteler Rebbe explained that on Rosh Hashanah everything reverts to its pristine state. Jews must engender, and draw down from above, a new effulgence of life from the innermost level of G‑d’s delight, from His blessed Essence. As a result of this primal generation of desire, the “order of the devolution of the world” and all aspects of temporal existence once again swing into being, and the new life-force becomes evident in the physical world.

In other words, a new generation of creative life-force emanates from the “Unique One” above and descends to the corporeal world. How does it come to be? Through the Divine service of man, when the Jews crown G‑d as “King of the Universe” and “King of Israel” — then the entire expanse of existence becomes aware of the Creator. This is what Adam, the first man, did when he gathered all the creatures and proclaimed:

Come let us prostrate ourselves and kneel, let us bend the knee before the L‑rd our Creator. (Tehillim 95:6)

This potential to gather and dedicate all the creatures of the universe on the day of Rosh Hashanah is a power which Adam bequeathed to every Jew and through which we reveal the Unique One in the world.

When does this revelation from Above into the world reach its apex? Chassidus explains that the conclusion and completion of the reconstruction of the attribute of kingship which began on Rosh Hashanah, occurs on Yom Kippur. This also represents the “true revelation of the future,” the essential delight as the Unique One is revealed in the lower worlds.

* * *

The 13th of Tishrei is the anniversary of the passing (Yahrzeit) of the Rebbe Maharash and its proximity to Yom Kippur indicates certain common aspects. The Yahrzeit of a tzaddik is the day on which:

All his doings, his Torah and the Divine service which he served all the days of his life...become revealed and radiate in a manifest way from above downwards... and effects salvation in the midst of the earth. (Iggeres HaKodesh, ch. 27-28)

One of the teachings of the Rebbe Maharash was: “From the start one should go from above.” Although essentially this refers to everyday mundane activities it could also allude to the revelation of Yechidah in the physical world. This is the common factor in Yom Kippur and the 13th of Tishrei.

Now that we have clarified the Divine service of Yom Kippur, we will likewise comprehend and appreciate the theme of Erev Yom Kippur. On the eve of Yom Kippur a Jew is given the power to prepare for the Divine service of revealing his Yechidah-soul.

Moreover, on Erev Yom Kippur a person can also accomplish the same form of Divine service which he does on Yom Kippur. As the Gemara says:

If one eats and drinks on the ninth, Scripture accounts it to him as if he had fasted on the ninth and tenth. (Yoma 81b)

Eating on the ninth accomplishes the same as fasting on the ninth and on the tenth (see Pri Etz Chaim, Shaar Yom Kippur, ch. 1). In order to attain the level of “spiritual eating” on Yom Kippur there must be the preparation of physical food on the ninth of Tishrei.

Consequently, the Divine service of Yom Kippur, to reveal the Yechidah, may actually attain a loftier position on Erev Yom Kippur, since the revelation of Yechidah which emerges from fasting on Yom Kippur really projects itself from eating on the ninth.

Thus, on the ninth we have the special powers to accomplish the Divine service of Yom Kippur so that it will permeate every aspect of the individual; even moreso after Minchah. From Yom Kippur this is projected to all the days of the rest of the year, to influence them to be complete in all aspects of Divine service and especially the expression of the Yechidah — and that every day of the year should be able to sense the “Unique day” of the year.

May it be a year of forgiveness and atonement, coming from the supernal delight, and may the Jewish people be blessed with all manner of blessing, spiritual and material — mainly material.

* * *

This year we will find a unique emphasis in the theme of Erev Yom Kippur, based on the fact that this year is a Shabbos year: A — The first day of Rosh Hashanah was Shabbos and the year follows the head. B — It is a Shemitah year called “A Shabbos [year] to G‑d” (Vayikra 25:2).

What lesson do we garner from this designation?

The theme of Shabbos is “delight.” This quality exists by virtue of the designation of Shabbos as a special day. Shabbos also transmits the power of delight to a Jew: “And you call the Shabbos ‘delight’“ (Yeshayahu 58:13); and, “He who delights (in) the Shabbos (adds delight in the Shabbos)....”

The Jew has the ability to increase and expand the delight of Shabbos. And when Rosh Hashanah occurs on Shabbos, then the potential to draw down the loftiest levels of supernal delight and the “Unique One of the world,” is further empowered by the Shabbos day. There is no need to blow the Shofar — the Shabbos day accomplishes the job of the Shofar automatically, in a manner reminiscent of the way it will be in the future time.

How much more so when the year is also a Sabbatical year, then the aspect of delight may be invoked any day of the year, and in the corporeal world.

Halachah rules that on Shabbos a person must conduct himself in a manner which shows that all his work was completed before Shabbos. This is so because the pleasure of Shabbos elevates the person to such a state of being, and blesses all of his endeavors to actually be completed.

This same concept also applies to the Shemitah year. The pleasure and delight of the Sabbatical year blesses the abundance of the physical fields of the Jew, as the Torah tells us:

I will direct My blessing to you in the sixth year, and the land will produce enough crops for three years. You will therefore be eating your old crops when you plant in the eighth year. You will still be eating your old crops until the crops of the ninth year are ripe. (Vayikra 25:21-22)

The produce of the sixth year will be so abundant — blessed by the “pleasure” of the Sabbatical year — that it will last through the eighth year. This year then, we receive an overabundant blessing in all our physical needs.

In the Torah section we study Erev Yom Kippur, this point will also be stressed:

This is the blessing that Moshe, man of G‑d, bestowed on the Israelites.... (Devarim 33:1)

Clearly this verse includes and encompasses all the benedictions which will follow through the portion of Berachah; the initial words reveal that all of Moshe’s blessings are real and may be enumerated with the word “This”! It also follows that this dimension of reality and visibility also applies to the blessings which we evoke today — Erev Yom Kippur — from the state of delight.

In today’s portion the Torah further states:

He was king in Yeshurun when the people’s leaders gathered themselves together and the tribes of Israel were united. (Devarim 33:5)

This verse precedes Moshe’s blessing and conveys the important message that to receive G‑d’s blessing there must be unity among the Jewish people, as we state:

Bless us, our Father all of us as one, with the light of Your countenance. (Siddur)

When we are united then we can expect G‑d’s blessings.

There are several interpretations as to the identity of the “King” mentioned in this verse. It refers of course to the Holy One, Blessed be He, but it could also refer to Moshe, or perhaps, to the King Mashiach. In all of these possibilities — the key condition to receive the blessings either directly from G‑d or through Moshe — or through Mashiach — must be Jewish unity.

When many Jews gather on the eve of Yom Kippur we have a setting of: “He was king in Yeshurun... and the tribes of Israel were united.” The unity engenders greater blessings from above and also speeds the coming redemption. For, when the cause of exile (disunity) is eliminated, the redemption must automatically come. By donating charity at this assembly we express our unity in action and then we may expect G‑d to bestow His blessings upon us in a similar manner — more than we have earned, in a form of tzedakah; from the abundant hand of the Holy One, Blessed be He.

* * *

In discussing the theme of Erev Yom Kippur, the revelation of the “Unique One Above” in the temporal world, we will find that if we give some thought to the modern technological instruments that we utilize at the time of a gathering to amplify and instantaneously transmit sound from one place to another, we will discern a significant analogy for the revelation of G‑dliness in the world.

This technology can connect Jews all over the world and truly bring about “and the tribes of Israel were united.”

It is known that telephone lines and radio waves do not carry the actual voice of the person to the receiving end. Rather, the sound waves of the voice cause vibrations in a diaphragm which generates electrical currents. These electrical current fluctuations are transmitted to the distant receivers and there a sound coil reproduces the movements and the diaphragm vibrates and reproduces a sound that mimics and resembles the voice of the speaker.

However, in our case this point is highly instructive. Here the Jew sees the potential to reveal the infinite power of the Unique One of the world right in the physical matter of the world. Here we see that even the inanimate metal coil and foil of the speaker — while remaining inanimate will still adapt and conform itself to reproduce the “word of G‑d,” matters dealing with Halachah and the future redemption. The reproduced sound also includes words of encouragement, to utilize the hours of Erev Yom Kippur perfectly and with delight — to effect the Divine service of the day, to reveal the Unique One through His Yechidah. And similarly on Yom Kippur, in unity and unison with other Jews.

As these words are being transmitted through the inanimate instruments, they are heard all over the world, instantaneously, and they unite all the Jews who hear what is being said in the House of Prayer of the previous Rebbe. Thus, we realize the Jew’s power to reveal G‑dliness in the inanimate part of the world.

All this increases our potential to receive even greater blessings.

May the Holy One, Blessed be He, grant every Jew a G’mar Chasimah Tovah in all areas, spiritual and material. As we want G‑d’s blessings to be expressed in the various areas of our needs we must actually pray and delineate the particular blessings for which we petition G‑d.

It is customary to list these blessings in the order of the Aleph-Beis.

May it be a year of (Orah) light;

a year of (Berachah) blessing;

a year of (Gilah) gladness;

a year of (Ditzah) exuberant joy;

a year of ((Hod v’Hodor) splendor and glory;

a year of (Vaad Tov) good convocation;

a year of (Zachios Gedolos) great merits;

a year of (Chaim Tovim VeAruchim) good and long life;

a (Tovah) good year; revealed and obvious good for us;

a year of (Yichud) unity — “the one people to affirm Your oneness” (Siddur) — when Jews experience true unity then they may attain the state of true Ahavas Yisrael.

The unity will influence the corporeal world and we will have a year of (Kalkalah) abundant produce. G‑d will also give us the powers and attributes we will need to carry out these good resolutions and to absorb all of His blessings, starting with the blessing of peace and Torah. This leads to a year of (Limudim) Torah study, with new vigor and diligence; together with a lofty year, when we stand uplifted with an uplifted hand; a year of (Nissim Gedolim) great miracles — even greater than we experience at the Exodus from Egypt. And right at the start of the year may we see a (Siman Tov) favorable sign together with (Sayata D’Shmaya) Heavenly assistance.

This will give all Jews a year of (Oz) strength and a year of (Pedus) deliverance to the state of “redeemed my soul in peace.” This will come with the true and complete redemption.

A year of joyous (Tzohola) exultation;

a year of the (Tzidkaso) benevolence of the Holy One, Blessed be He, because it will be a year when we will (Komeimius) hold our heads high. And an (Rommemos) uplifted year and a year of (Simcha) happiness — “and everlasting joy upon their heads” (Yeshayahu 35:10).

This will lead to a year of (Tehilah) praise, “let my mouth be filled with Your praise” (Tehillim 71:8),

Which is associated with,

Then our mouth will be filled with laughter, (Tehillim 126:2)

at the time of the true and complete redemption.

We must do our Divine service with joy and glad hearts, with all the blessings, and then it will be a year of Torah, prayer, teshuvah and praise, for when we give tzedakah there is also praise. Praise for G‑d on the part of the giver who is thankful for the opportunity he has to give charity, which brings the redemption closer. The recipient is also filled with praise for receiving the charity which gives him life, and the redemption is brought closer.

When every Jew increases the Divine service of Erev Yom Kippur and Yom Kippur, using the Yechidah of his soul, then all of the aforementioned blessings will be increased for all the Jewish people. When very small children also praise G‑d by saying “Amen, Yehei Shemei Rabbah” they assist the process of teshuvah. So may it be for every Jew, a successful Erev Yom Kippur, a successful Yom Kippur and a successful year. And the greatest success will be that all Jews will leave the galus, with our youth and elders, sons and daughters, gold and silver, Torah and mitzvos. We will all go together, on clouds of Heaven, to the Holy Land and there to the Holy Mountain in Yerushalayim, to the Temple of G‑d and to the Holy of Holies, where the Kohen Gadol does the special service of Yom Kippur. So may it be with joy and gladness to dance with our righteous Mashiach to Eretz Yisrael, Yerushalayim, the Temple Mount and near the Holy of Holies; truly close and truly now.

Blessings, Erev Yom Kippur to the Students

G‑d spoke to Moshe, telling him to speak to Aharon and his sons saying: This is how you must bless the Israelites, say to them: May G‑d bless you and keep watch over you. May G‑d make His presence enlighten you and grant you grace. May G‑d direct His providence towards you and grant you peace. [The Kohanim] will thus link My Name with the Israelites and I will bless them. (Bamidbar 6:22:27)

These words of the Kohanic blessings include all possible benedictions — spiritual and material — that can be bestowed on the Jewish people, and every Jew has the potential and power to bless other Jews with this formula, for all Jews are referred to as a “nation of Kohanim.”

Spiritually speaking, each Jew also possesses the power of the Kohen Gadol and can bless others with that special spirit of the Kohen Gadol who imparted perfection into the Kohanic blessing.

Since all aspects of the Temple service were conducted by the Kohen Gadol on Yom Kippur, it follows that when Jews bless their children on Erev Yom Kippur they should use the formula of Kohanic blessing.

All aspects of Yom Kippur tapped the forces of Yechidah. Firstly, in every person the Yechidah is revealed on Yom Kippur. In time, the “once each year” was the unique Yechidah day — Yom Kippur. In space, the awesome service of the day was conducted in the Holy of Holies, the unique Yechidah place of the world, and in persons, only the Kohen Gadol — the Yechidah among the souls — was able to perform the rites of Yom Kippur.

Every Jew likewise has the potential to evoke the Yechidah of his/her soul to function as a Kohen Gadol in his/her Divine service, especially in the period of the Diaspora when our personal prayer is all the more important. So, as a preparation to Yom Kippur we bestow our blessings on our children (and others, students, etc.) by using the Kohanic formula, and this leads to the further revelation of the “Kohen Gadol” powers during Yom Kippur in each individual Jew.

This theme is especially appropriate for yeshivah students. In the Holy of Holies, where the Kohen Gadol functioned on Yom Kippur, there stood the Holy Ark on the “Shesiya stone,” which was the foundation stone of the earth. In the ark were housed the two Tablets which Moshe presented to the Jewish people on that first Yom Kippur in the desert. The second Tablets of the Ten Commandments symbolized the theme of Torah in the form of “Sound wisdom is double” (the second Tablets brought more wisdom) (Iyov 11:6).

Torah also personifies the level of Yechidah, for G‑d is clothed in Torah and the Jews are part of the letters of Torah. Furthermore, by studying Torah, the unity of G‑d, Torah and Israel is revealed in a state of Yechidah.

All this is more evident among Yeshivah students who diligently study Torah, have no other interests outside Torah and who truly unite with Torah.

Torah, too, serves as a vessel for G‑d’s blessings, and so on Erev Yom Kippur all the blessings have special significance for yeshivah students, especially the benedictions that they should be successful in their Torah study in a manner of “Sound wisdom is double.”

Students of Tomchei Temimim should experience this even more intensely, for, A — they study the esoteric teachings as well as the exoteric aspects of Torah; and, B — the Previous Rebbe who was appointed as director of Yeshivas Tomchei Temimim by his father the Rashab, continues to head Tomchei Temimim and he bestows upon the students additional powers so that they will be able to study Torah with the profundity of the “doubly sound wisdom,” not just quantitatively, but qualitatively as well. This will effect that Torah will truly be their sole occupation.

This year has the special aspect of Shabbos because Rosh Hashanah occurred on Shabbos and because it is a Shemitah year. The Torah was given on Shabbos which points to a connection between Torah and Shabbos. Thus, in this year students of Torah are given a greater blessing in their diligence in Torah study.

The Shabbos year also introduces the theme of delight (see above) which also alludes to the power of Yechidah.

* * *

At the beginning of today’s Torah portion the theme of Torah is accentuated:

The Torah that Moshe commanded us is the heritage of the congregation of Yaakov. He was king in Yeshurun.... (Devarim 33:4-5)

This means that in order to elicit the full revelation of the “Torah that Moshe commanded,” the scholars (who are called princes) must be involved in studying and expounding the Torah. This should be done with true inner satisfaction and delight, joy and gladness. The yeshivah students whose material needs are cared for are most appropriately able to devote themselves to Torah in such an altruistic manner. Torah will truly be their sole occupation and nothing will confound or confuse or sidetrack this assiduousness. And as a result, they will truly benefit from the sustenance of Torah — it will give them life and health and lead to a wholesome balance in their souls and spirits — for even the yetzer hora will be converted to desire and love G‑dliness.

The disciples of Yeshivas Tomchei Temimim carry an added burden of responsibility. In addition to their own zealous study they must also reach out and illuminate their surroundings as “illuminating lights.” Just as a burning candle will kindle another candle which is merely brought close to its flame — so, too, will the students of Tomchei Temimim kindle the “candles” in other Jewish souls.

This is especially so in the case of the special mission given to the students of Yeshivas Tomchei Temimim — to spread the teachings of Chassidus to the outside, and to fight the battle of G‑d and gain victory over those who “shame the heels of Mashiach.” In this manner they will bring Mashiach and we will see the perfect revelation of the Yechidah in the physical world, as explained in the teachings of all the Chabad Nesi’im.

The Baal Shem Tov revealed to us that Mashiach would come when the “wellsprings of Chassidus are spread to the outside.” The Great Maggid explained that the supernal activity depends on and mirrors our actions down below. So that Mashiach depends on our teshuvah.

The higher teshuvah is associated with Torah, which, as the Alter Rebbe expounds, brings about the loftiest unity and evokes the supernal delight. The Mitteler Rebbe explained that the radiance of that delight begins on Rosh Hashanah and is enhanced during this year which begins with a Shabbos, as explained by the Tzemach Tzedek and other Nesi’im. On Rosh Hashanah the Jewish people engender the aspect of supernal delight which is subsequently bestowed on the Jewish people. These powers are absorbed in a manner of “right from the outset go from above” as the Rebbe Maharash explained and in this sense it represents another aspect of revelation of Yechidah.

Having a similarity to the future revelation at the time of Mashiach is another point made by the Rashab and previous Rebbe in their Chassidic discourses.

As such, your study in contemporary times should echo the revelation of the future. When you ardently study Torah for its own sake — for the sake of Torah and the Holy One, Blessed be He — this corresponds to the lofty level of higher repentance.

May this speed the true redemption, when the ultimate revelation of Torah will be seen and we will come to “truly know G‑d.”

And very speedily we will go with our youth and elders, sons and daughters, a great community of the complete people, with the complete Torah and mitzvos, to the complete land, expanded to include the lands of the ten nations.

From Yom Kippur we will dance to greet our righteous Mashiach with joy and gladness as we announce at the close the Neilah — “Next year in Yerushalayim,” meaning — we should be in Yerushalayim immediately so that next year we will already be there.

With the true and complete redemption through our righteous Mashiach, speedily and truly in our time. Amen, so may it be.

* * *

Blessing — Erev Sukkos, 5747

G‑d should give each of you success among all Israel and may you draw the good radiance of the four kinds to the whole year — for yourselves and all Jews, even as the four kinds represent the different kinds of Jews.

May it all be with joy and gladness of heart, and may it bring a blessed year, spiritually and materially.

And may the main blessing be fulfilled and our righteous Mashiach should come and redeem us and lead us walking with our heads held high to our Holy Land, with a great multitude returning there — all four kinds of Jews. And when we gather Jews in these last days of galus in unity, it will bring the redemption even closer.

Then, all Jews, together with those who will “arise and sing ye that dwell in the desert” (Yeshayahu 26:9), will dance into the time of the complete redemption, with joy and gladness of heart — true everlasting joy — speedily and truly in our time.