1. Jewish unity and Ahavas Yisrael have an important association and connection with the Season of the Giving of Our Torah. This comes to the fore starting from Rosh Chodesh Sivan, the third month, which is associated with Matan Torah — the giving of the Torah at Sinai.

The Gemara accentuates this point when it says that the Merciful One,

..gave a threefold Torah to a threefold people...in the third month. (Shabbos 88a)

It was on the first day of the third month that the Jews came to the Sinai Desert:

And there Israel camped (singular)... — as one man with one mind (heart). (Shmos 19:2, Rashi ad. loc.)

G‑d’s plan to give the Torah to the Jewish people was actually expressed at the time of creation. The Midrash tells us that the word “Bereishis” symbolizes G‑d’s intention to create the world for the sake of the two “firsts” (reishis) — the Jews and the Torah. The purpose being, that the Jews would study and observe the Torah.

The association of Torah and Jews is not a casual relationship. Rather it represents a vital, essential and symbiotic unity. Jews study Torah; the Torah is studied by the Jewish people, and they unite and fuse into one entity. So much so, that we then have three, rather than two, entities, the Torah, the Jews and the combination of Jews with Torah.

Now, although this primordial plan existed at the time of creation, the actual moment of Matan Torah came after the Exodus, at the moment when G‑d saw the Jewish people reach a state of true unity, when they encamped in the Sinai Desert:

The Holy One, Blessed be He, said: Since Israel hates dissension and loves peace and became one encampment, this is the time when I will give them My Torah. (Derech Eretz Zuta, Perek HaShalom, par. 4)

We should note that the previous encampments which did not achieve this perfection of unity, were still not filled with strife or actual dissension. Remember that the previous travels and encampments were also by the “Word of G‑d.” Any controversy which arose earlier was probably “for the sake of Heaven,” similar to the controversy between Hillel and Shammai, of which we say:

These and these are the words of the living G‑d. (Eruvin 13b)

They presented two opinions, both based on principles of Torah, mutually respectful and yet of differing views. Such was also the condition before reaching the Sinai desert. The unity of Sivan, however, was above the previous condition, when all accepted a third, superseding opinion, which absorbed and united all other views into one. This was the true unity attained at the Sinai encampment! “As one man with one mind” — in action and opinion!

This year we find another aspect of unity at this period of Shavuos, the Season of the Giving of Our Torah. The second day of Shavuos is Shabbos, and although the main commemoration of the events of Shavuos are associated with the first day of Shavuos, nevertheless, the fact that today is Shabbos connects it to Matan Torah, for, “all agree that the Torah was given on Shabbos.” And in just such a setting we experience a greater expression of Jewish unity.

In the tractate Beitzah we find a dispute between Beis Shammai and Beis Hillel concerning the time for offering the Korban Olas Re’eyah — burnt offering. Beis Shammai says the “appearance burnt offering” may not be sacrificed on the holiday — only during Chol HaMoed (the intermediate days), while Beis Hillel holds that it may be offered on the holiday itself.

In the case of Shavuos, which has no intermediate days, Beis Shammai held that the day after Shavuos was designated as a “day of sacrificing” while Beis Hillel held that such a day was unnecessary because the “appearance burnt offering” may be sacrificed on the day of Shavuos.

When Shavuos falls on Shabbos however, all agree that the “appearance burnt offering” was sacrificed on the following day. This indicates that when Shavuos falls on Shabbos [although this year it is the second day of Shavuos] there is a greater unity of mind in Halachah. Thus, we nullify any aspect of controversy and we accentuate true Ahavas Yisrael and Jewish unity.

This year the second day of Shavuos falls on Shabbos. When we emphasize that the Torah was given on Shabbos, it thereby stresses the unity which can be attained only when Shavuos is on Shabbos, for then the dispute between Beis Shammai and Beis Hillel concerning the “day of sacrifices” is resolved.

Although we have shown a loftier unity in Shavuos relative to certain sacrifices [which would also apply when Shavuos was on Friday as this year], in contemporary times, when we do not have actual sacrifices, we find a greater unity. For now, every Jew, Kohen, Levi and Yisrael can individually accomplish all the spiritual aspects of G‑dly sacrifices through prayer. The Kohen does not need the assistance of the Levi and Yisrael during the sacrifice ritual, and the Yisrael and Levi do not need the Kohen to offer the sacrifice. Every single Jew through his/her proper worship, prayer and devotion can realize the lofty state of sacrifice.

Another point.

When the second day of Shavuos is a weekday there is a fundamental difference between the observance of the inhabitants of Eretz Yisrael and those Jews who live in the diaspora. Here it is a Yom-Tov, a day of rest from work etc., and there it is a regular weekday. When, however, the second day of Shavuos is Shabbos we all observe the day in a common fashion. We all observe this day as a holy dayno work at all.

Shabbos introduces another aspect, that young and old can appreciate the theme of Shabbos. Even a young child who recites “Modeh Ani,” and knows of G‑d, can grasp the idea that G‑d rested on Shabbos; he sees his father abstain from work on Shabbos, etc. Thus, the Shabbos observance provides a special unity for the Jewish people.

At the same time the rest is in the manner of “joy, rest and delight.”

Joy — “Your ‘joyous days’ — refers to Shabbos” (Sifri, Behaaloscha)

Rest — “All your work is done” (Mechilta).

Delight — “And you call the Shabbos ‘delight.’” (Yeshayahu 58:13)

By preparing the Shabbos food and drink on Friday, and by lighting the Shabbos candles on Friday eve we already introduce the theme of “delight” from before Shabbos.


The theme of Matan Torah applies in all generations, eternally, and since Ahavas Yisrael and Jewish unity were fundamental aspects of Matan Torah, it follows that in the Season of the Giving of Our Torah, each year, we must strengthen and increase these aspects of Ahavas Yisrael and Jewish unity.

From the Season of the Giving of Our Torah this year we will carry on these aspects of Ahavas Yisrael and Jewish unity to the entire year. As we say in the Havdalah prayer: “So let it be with us” (Siddur). This is a prayer and a promise, that we should increase all areas of Ahavas Yisrael and Jewish unity throughout the year in true perfection with true delight and tranquility.

2. Another aspect of this Shabbos Shavuos is the portion of the Torah that we study at this time. The Alter Rebbe quipped that “We must live with the times,” meaning the Torah portion of the week.

In our case the portion of Naso was studied during the entire week preceding Shavuos and will be read in the synagogue on the coming Shabbos (in the diaspora). In such an instance the entire portion has been reviewed in anticipation of this Shabbos. This fact enhances the importance of this portion in relation to the day.

Naso of course means “count,” and at the same time it has the meaning of “lift up.” In Torah we find instances when Moshe was commanded to count the Jews and the term “naso” was not used, yet Rashi indicates:

Because they were dear to Him, He counts them every now and then. (Rashi, Bamidbar 1:1)

In other words, simply being counted is a manifestation of preciousness. There are also cases where the count (number) is mentioned, sometimes including names, other times without names etc. When the term “naso” — to lift up — is used in connection with a census, the Torah clearly wishes to indicate a more intense feeling of preciousness before G‑d. This is the case in the portion of Naso, and in effect it evokes more Ahavas Yisrael and Jewish unity, for when we see all the love which the Holy One, Blessed be He, shows for the Jewish people it engenders a greater mutual love among Jews, for one shows love to that which his beloved one loves.

Thus, when Shavuos falls in the week when we complete the study of Naso we emphasize even so much more the theme of Ahavas Yisrael and Jewish unity.

When Naso is studied as a preparation for Matan Torah [when G‑d gave us the Torah it was also necessary for us to make certain preparations], it introduces the theme of Matan Torah in a form of Naso — even more uplifted.

We may understand this concept if we call to mind a teaching of the Mishnah:

Whosoever fulfills the Torah in poverty will ultimately fulfill it in wealth. (Avos 4:9)

It is possible to observe and study Torah under conditions of poverty, but ultimately such observance will lead to the loftier level of observance in wealth.

On the other hand, if one starts out on the level of “wealth,” such a person will certainly attain a state of greater wealth! So much so, that his earlier state of wealth will appear impoverished compared to the present condition.

Just as this is true in the case of material wealth, the same will also be true, symbolically, in the spiritual realm of Torah study and observance.

One may begin his study of Torah in a state of limited mental and spiritual powers and talents. It will nevertheless lead to a greater richness of understanding and expansion of mental and spiritual abilities.

There also exists the case where one starts out with broad mental and spiritual powers and talents in Torah, — he approaches Torah in a state of the “uplifted head” (naso). In a relative sense, this person will attain a much higher level of understanding. For,

Its measure is higher than the earth and broader than the sea, (Iyov 11:9)

and one can constantly and continually add to the wisdom, knowledge and understanding of Torah — so that his present broad comprehension will later be considered as limited! The potential is limitless.

The Gemara relates that R. Zeira fasted many fasts to forget Talmud Bavli in order to reach a higher state of understanding in Talmud Yerushalmi (as explained in Chassidus).

Now we may appreciate the special quality of the juxtaposition of Shavuos and the portion of Naso.

True Torah study creates a milieu in which “A Jew learns Torah and the Torah ‘learns’ (teaches) the Jew” (see Likkutei Dibburim II, p. 246b). The Torah teaches the Jew and raises him (naso).

So this year we start out with the super-powers of rich intellect bestowed by Naso — uplifted — and then we climb even higher — endlessly — so that our original state will be viewed as “poor” and restricted relative to the new heights we will reach.

We must also assume that this richness will express itself in a material form as well — comfort, and richness, in the corporeal world, in all areas of Torah and mitzvos.

We might add, that our Ahavas Yisrael and Jewish unity should also take on this aspect of starting with a “lifted head,” for it is connected to Matan Torah and, in fact, it is the preparation for Matan Torah.

These powers and forces of the Season of the Giving of Our Torah should naturally be extended to the coming days of the year and to all future years. The influence of this year will enrich the future years especially in those aspects which are unique to this year, so that they too will become part of the future experience of Matan Torah.

This process of transmission and generation to the future begins on the day of “Isru Chag” — the day following the holiday — and it is hinted at in the verse:

Bind the festival offering with cords until you bring it to the horns of the altar. (Tehillim 118:27)

The forces of the holiday of the Season of the Giving of Our Torah should be “tied” and “packaged” so that they will have a positive effect on us throughout the coming year.

The cords must be thick ropes which will make a lasting and effective knot. They must be brought to “the horns of the altar.” This symbolizes something essential and intrinsic, as well as hard and strong. The term “keren — horn” also has the connotation of “shining” and it represents a radiating light which will illuminate the whole world.

The power of Isru-Chag of the holiday of Shavuos is greater than the Isru-Chag of the other holidays, for the day following Shavuos was the “day of sacrifices,” while in the case of Sukkos or Pesach the sacrifices could be offered during the intermediate days. So Isru-Chag of Shavuos has a unique significance.

In practical terms. After Havdalah, when you will leave the Season of the Giving of Our Torah and enter into the period of Isru-Chag and hence to the rest of the year, you must keep in mind that on Shavuos we all received many blessings and powers which must be projected to the rest of the year.

Similarly, in dealing with fellow Jews you have the opportunity to encourage and infuse others with more enthusiasm in the subject of Matan Torah. Tell them that “(The sacrifices of) Shavuos may be completed for seven days.” So that if they missed bringing their sacrifice — the prayers substitute for the sacrifices — they may still make it up — these are the “make up” days.

And if they should pass up this chance — so long as they are still in the third month, in which the threefold Torah was given to the threefold people, they can still catch up.

Emphasize that the Torah was given to every single Jew, the leaders and scholars, as well as the woodchoppers and waterdrawers, even the proselytes were included!

All those who will be born to the last generation stood there with them at Mount Sinai as it is said: “and those who are not yet here with us today.” (Devarim 29:14)

All were given the Torah equally.

Therefore every year, when the time of the Season of the Giving of Our Torah comes around and we relive all the experiences of that first Matan Torah, it comes with all the specific details — to all Jews equally.

You say that you don’t feel it!?

Well, we know the adage of the Previous Rebbe, that the horses — our animal souls — have no comprehension of the discussion of the scholars who are sitting in the carriage, which is traveling to greet our righteous Mashiach. It still does not change the fact of the matter!

May G‑d grant that everyone will utilize the power which is granted at the Season of the Giving of Our Torah for the whole year. This potential is endowed in the theme of receiving the Torah and in the subject of Ahavas Yisrael and Jewish unity. This year especially the potential is much greater because the unity is so strong that even the disputes of Torah are reconciled and true unity is achieved.

This unity is achieved in the mundane physical world and in all the worlds, which brings us to the subject of victory as discussed in the closing words of the Haftorah of the second day of Shavuos: “Lamenatzeach biniginosi — For the Choirmaster, with my stringed instruments” (Chabakuk 3:6).

This verse refers to victory (lamenatzeach) which Chassidus explain entails using all the stored powers and assets from many generations, which were never seen or used.

This attitude of victory is especially pertinent in our generation, the time of the approaching “heels of Mashiach.” Today the main thrust of our Divine service is not intellectual or emotional, rather the action is most necessary, to overcome all restrictions with the attribute of hegemony.

Chassidus explains that Moshe was humbled when he saw the Divine service of the “generation of the heels of Mashiach.” Moshe, who received the Torah from Sinai and spoke with G‑d face to face, certainly had no problem attaining the loftiest level of Divine service. Nevertheless, when he saw a simple Jew, thrown about in the diaspora, fulfill Torah and mitzvos, he was humbled. At the time of the “heels of Mashiach,” in that terrible darkness, and suffering inconceivable problems, when a Jew keeps Torah and mitzvos even Moshe gives homage.

G‑d’s firstborn son, the Jewish people, in galus more than 1900 years!? And if G‑d gives us health, children and life, can it compensate for what we lost, can it compare to the feasts of King Shlomo, which by Halachah should be given even to a simple worker “for he is the son of Avraham, Yitzchok and Yaakov”!

Ideally, the Holy One, Blessed be He, should bestow upon each Jew the blessing of clothing, home and family, not just sustenance equal to the feasts of Shlomo, but all his needs must be satisfied in that manner, with abundance and great comfort.

Instead, we are in exile more than 1900 years, and no one seems to care! Oh yes, once in while there is a burst of song and a psalm of Tehillim is recited. What is it worth when all the Jewish people, their wives and sons and daughters and all their possessions are in exile!? And include all those who lived in exile through all the past generations! And although they may be in the highest levels of Gan Eden they are not pacified, for they see their children and grandchildren in the diaspora for nearly 2000 years; and the Shechinah is also in exile!

Has the clamor and tumult been great enough relative to the pain? Since all the predestined times have passed — what are we doing in galus!

True, we did not choose to go into exile, we merely accept the “yoke” and are not here out of our free will — but can we rest, can we be happy when we have not the Beis HaMikdash and the Holy of Holies?! And we say this in our prayers as prescribed by Torah:

We were exiled from our land...and we are unable to go up to appear and to bow before You...in Your chosen House...because of the hand that was sent forth against Your Sanctuary. (Siddur)

So we acknowledge that we are in galus and likewise, Torah acknowledges this!

Question: If so, how can Torah request and demand that a Jew be happy and joyous of heart?!

[Note: It appears that the Rebbe Shlita meant this to be a rhetorical question.]

May G‑d grant that we should no longer need to speak of the galus! For immediately we will merit to see the Beis HaMikdash and the Holy of Holies, with the Ark and the tablets of stone, and all that was missing in the Second Beis HaMikdash, all will return from the exile and will be reestablished even greater than during the First Beis HaMikdash.

So may it be in an instant, with the clouds of heaven, truly, and with joy and glad hearts.

* * *

3. Turning to the study section of Naso assigned to this day we see that the context of the seventh reading section deals with the offerings brought by the tribal princes — the Nesi’im — to the dedication of the Tabernacle. The same subject is also covered in the fifth and sixth reading section studied on Thursday, erev Shavuos, and on Friday, the first day of Shavuos.

In all of these sections we will find an emphasis on Ahavas Yisrael and Jewish unity.

The first section dealing with the offerings of the Nesi’im tells us of the unity of all the princes, for on that first day they collectively approached the Tabernacle with their offerings:

On the day that it was anointed, the princes presented their dedication offerings for the altar. (Bamidbar 7:10)

They all came enthusiastically, as one, to bring their dedication offerings, but G‑d told Moshe to accept only one Nasi each day for twelve days.

Another aspect of unity was the fact that on that first day all the wagons were donated by the princes and were all accepted by Moshe at one time. Since each wagon was donated by two tribes in partnership we perceive another aspect of Ahavas Yisrael in these offerings. Each Nasi realized that the perfection of his offering depended on the assistance of another Jew.

This same thought has been expressed concerning the donations of the half-shekel to the Mishkan; each Jew needed a fellow Jew to complete the “Holy Shekel.” Here the concept is even more obvious, because you can buy something with half a shekel, but you cannot use a half a wagon at all! It doesn’t account for anything if it is not whole!

On Friday (yesterday) we studied the section of Naso which dealt with the offering of the tribe of Ephraim that was presented on the seventh day of dedication, which was a Shabbos. Normally, personal sacrifices may not be offered on Shabbos, here, however, the Talmud and Midrash relate that G‑d gave Moshe a special directive to accept the offering of Ephraim on Shabbos. The reason for this was that the sacrifices of the princes were very precious in G‑d’s eyes. They showed the unity, mutual respect and love of the princes — since all the offerings were exactly the same! No one tried to outdo the other! (cf. Bamidbar Rabbah 14:1)

In today’s Torah section of Naso, we cover the summary of all the donations of the princes, and the Torah tallies all the numbers. Once again we are shown the unity and cooperation of the princes, for Scripture considers it as if they had all presented their offerings together on the last day (Ibid.).

The Midrash explains that although the offerings were presented on consecutive days, the Torah considers them so precious, as if they were all brought together on the first day and last day.

Can we attribute some special importance and preciousness to the last day of the tribal sacrifices which we learn about today?

The unity of the first day came before any division, hence it is praiseworthy, but it is still subject to pressure which might rend it asunder. The unity of the last day came after there had in fact been divergence, for each Nasi had presented his offering on a different day. Despite this “disunity,” the last day reunites all the diverse parts. It is a much stronger unity.

Like a document which had been challenged and had been verified in court, no one may raise any aspersions about it, anymore.

This, in fact, is symbolic of the baal teshuvah who had descended to the depths and then rose above his personal disunity and “returned” much stronger.

And even though the Nesi’im brought their offerings on different days only because of G‑d’s command, which was like a “dispute for the sake of Heaven,” still there is a higher level of absolute unity above any controversy, which was reached on the last day!

The close of the portion Naso also leads into the beginning of Behaaloscha, where the five-year-old Chumash student asks: “Why is it that all the tribes participated in the dedication ceremonies of the Tabernacle except for the tribe of Levi?” In answer to this question Rashi informs us, that Aharon the Kohen asked the same question:

Why is the section treating the candelabrum put in juxtaposition with the section dealing with the offerings of the princes? Because when Aharon saw the dedication offerings of the princes, he then became uneasy in mind because neither he nor his tribe was with them in the dedication, whereupon the Holy One, Blessed be He, said to him, “By your life! Your part is of greater importance than theirs, for you will kindle and set in order the lamps.” (Rashi, Bamidbar 8:2)

Thus, Behaaloscha forms a continuation to Naso, thereby continuing the theme of unity in the closing verses of Naso. The Menorah lighting discussed in Behaaloscha also adds to the theme of unity, for a lamp symbolizes a Jewish soul and the candelabrum symbolizes the entire Jewish people, all the candles of which unite with the central lamp:

When you light the lamps, the seven lamps shall shine towards the center of the Menorah; (Bamidbar, Ibid.)

the six branches unite with the central lamp — just as the princes united on the last day of dedication.

And this unity is even greater, for all the branches are an integral part of the Menorah.

* * *

4. In an earlier farbrengen we discussed the special role of women relative to Matan Torah, that G‑d directed Moshe first to speak to the women and then to approach the men. The same was also true in the case of the Tabernacle, where the ultimate revelation of the Shechinah, that began at Matan Torah, came about. There too, the women came first to contribute, followed by the men.

At the same time it was mentioned that the women were the ones who presented the sardonyx gemstones and the other precious stones, for setting in the Ephod and the breastplate (Choshen). On this the question has been raised: In the portion of Vayakhel, Scripture tells us that:

The tribal princes brought the sardonyxes and the other precious stones for the Ephod and breastplate. (Shmos 35:27)

If so, how could we say that the women donated these precious gemstones?

First of all, there is a simple answer to this question.

Just as in the case of all the other donations for the Tabernacle the women rushed to be first in presenting the materials. And the men came along with them, it would also be logical to say, that in the case of the donation of the Nesi’im their wives anticipated and preceded them and brought the gems. Those women were certainly righteous ladies and they, too, pulled their husbands along with them, just as their sisters had done earlier.

And then there is another approach:

The Gemara discusses the sentence: “And the tribal princes [Nesi’im] brought the sacrifices.” It was taught: [Nesi’im here means:] clouds literally, as it is said also: As clouds [Nesi’im] and winds without rain (Mishlei 25:14). (Yoma 75a)

This would seem to indicate that the princes did not bring these precious gems, rather they came with the clouds. For every morning when the Jews gathered the Manna they found precious stones and pearls that had fallen from heaven with the Manna. Then, when they made their donations to the Tabernacle, the women brought these precious stones first — just as they brought all the other donations first.

Being first in donating emphasizes the greatness of the Jewish women which is appropriate when we are in the holiday of Shavuos, the Season of the Giving of Our Torah, when the women were also first.

With this in mind it is appropriate to stress the great merit and quality of Jewish women and to encourage them in all matters of Yiddishkeit, Torah and mitzvos, especially because of the strength taken from the Season of the Giving of Our Torah.

Most specifically in the area of the mitzvos and mivtzoim of the women which form the acrostic “HaCheN” — candle lighting, Kashrus and family purity.

Chassidus explains the verse:

Charm (Hachen) is deceptive and beauty is naught; a G‑d-fearing woman is the one to be praised. (Mishlei 31:30)

While simple physical charm and beauty is deceptive and naught, nevertheless when a woman is G‑d-fearing, then she may be praised for spiritual charm and beauty and even for physical charm and beauty.

This is analogous to the “crown of a good name” which comes after the “crown of Torah,” etc., and the Derech Eretz which comes before Torah. This means that when you learn Torah, the Torah also includes Derech Eretz.

This subject was touched upon in our discussion of page 44 in Gemara Sotah (Erev Shavuos, 5746). In dealing with the soldiers who were exempted from going to battle, the Talmud states:

The Torah has thus taught us a rule of conduct (Derech Eretz): that a man should build a house, plant a vineyard and then marry a wife. (Sotah 44a)

In other words, whereas the direct purpose of Torah is to study G‑d’s wisdom and will, Torah goes out of its way to teach us Derech Eretz — because of G‑d’s great love for the Jewish people.

The reasons for returning from the army duty included marriage, planting a vineyard, etc. It also included one who felt he had sinned. However, the Torah groups all of these subjects together in order not to shame the sinner.

Here we see the great love for every Jew, no matter how severe or how nominal his sin, every Jew was given the chance to quietly return from the front to do teshuvah and improve his ways. For this reason the Torah groups the sinner with the house builder, vineyard planter and yearling groom, so as not to shame a Jew. The main reason one should not go to war might actually be only because of his sins, yet the Torah created these other categories to protect his secrecy and give him a chance to repent.

* * *

5. In Today’s Rambam study section, the Rambam discusses the laws of mixtures of forbidden and permitted foods and how they become neutralized:

If it is a different species the mixture is forbidden so long as the prohibited article imparts to it a flavor of its own; if it is of the same species, so that its flavor cannot be detected, it becomes neutralized by the greater quantity. (Laws of Forbidden Foods 15:1)

The Rambam then goes on to discuss the Rabbinic rules for neutralization of forbidden admixtures: “for some things one-in-sixty, for others one-in-a-hundred, etc.” There are, however, certain items which are not neutralized, and even “the smallest amount renders the mixture forbidden.” These include: “a valued article, a living creature, etc.”

This teaches us an important lesson, that although the Jewish people are one nation and we are surrounded by the seventy nations of the world which might tend to make us think that we might be absorbed or nullified — since we are of true and great value we can never lose our identity and we exist forever.

However, this expression of importance must not lead to a feeling of pride or haughtiness because our importance stems not from our own personal qualities, rather because we are connected and united with G‑d — we are truly part of the G‑dly existence.

If someone should show signs of pride and boastfulness he will bring about the opposite result, he will separate himself from G‑dliness, as the Gemara says:

Every man in whom is haughtiness of spirit, the Holy One, Blessed be He, declares, “I and he cannot both dwell in the world....” “Him that has a high look and a proud heart I will not suffer” — read not “him” [I will not suffer], but “with him” I cannot [dwell]. (Sotah 5a)

His pride and audacity is directed at the Shechinah, as if he “pushes away” the footsteps of the Shechinah.

The Rambam, on the other hand, hints at the eternity of the Jewish people. Because of our importance, being connected to the Holy One, Blessed be He, we are never neutralized.

May our discussions lead to action!

First of all, to increased Torah study, as is fitting after the Season of the Giving of Our Torah, when we receive once again an extra booster of Torah incentives. This should affect and enhance the study of the regular study cycles of Chumash, Tehillim and Tanya, as well as the study of Rambam, three chapters a day, or one chapter a day; or Sefer HaMitzvos, on which special emphasis should be placed to encourage many more Jews to study Rambam regularly, as well as other regular study of all areas of Torah.

The women who preceded the men at Matan Torah should also increase their efforts to encourage the observance of the three special mitzvos. Start with lighting candles on the eve of Shabbos and Yom-Tov, encourage women and also small girls from the age of three, and even earlier, from the age of two, to light Shabbos candles. So, too, in all areas of Torah, mitzvos and Yiddishkeit, in an ever-increasing manner.

This should also be with the bountiful blessing of G‑d in all our physical needs of children, health, and abundant sustenance. All with abundance, including house, vineyard and family comfort and serenity — and even for those couples who have passed their first year, so long as they are married in accordance with Torah, the Shechinah rests with them for their whole life. An important area where the efforts of parents must be directed is to the education of their children. The Previous Rebbe said that just as every Jew must put on tefillin every day so, too, must he spend a half-hour thinking about his children’s education — and this includes the wife as well as the husband. In fact the wife even more so — for her efforts are very important in this area.

Proper Chinuch must be in a form where the “flame rises by itself” it should not need the constant prompting of the parent or counselor but should engage the child’s own powers and motivate the child to learn and grow. May we very soon merit to see the lights of Tziyon with the true and complete redemption through our righteous Mashiach.

Another point relative to the role of women is the importance of the study of Chassidus.

In matters relating to faith in G‑d, the unity of G‑d, love and fear of G‑d, faith in the coming of Mashiach et. al. women are equal to men.

The Sefer HaChinuch writes that there are six mitzvos which we must always fulfill at every moment, among them, faith in G‑d, the unity of G‑d, love and fear.

How does one come to love and fear G‑d, by contemplating G‑d’s works...to see His wisdom and to know His great name. All this is discussed and developed in great detail in Chassidic philosophy in a logical and comprehensible way.

The women are therefore responsible to study those materials which will bring them to proper love and fear of G‑d, knowledge of G‑dliness, the order of the development of the spiritual worlds etc., as it says:

Know the G‑d of your fathers and serve Him with a perfect heart and willing mind. (Divrei HaYamim I, 28:9)

In our generation we are fortunate that women do study Chassidus, both the basic fundamental principles as well as the finer and more intricate knowledge, all leading to proper comprehension. After all:

The Holy One, Blessed be He, endowed the woman with more understanding than the man. (Nidah 45b)

And in our generation we see the success of this study. And it should certainly be increased and continued.

I want to add and clarify one vital point.

It is obvious and elementary that the primary mission and purpose of Jewish women (as well as Jewish girls who are preparing for their roles as Jewish women) is to raise Tzivos Hashem, sons and daughters who will be occupied in Torah and mitzvos, and in the approaching redemption they will “recognize G‑d first.”

Therefore, Jewish women must be involved in this endeavor with absolute dedication, devotion and commitment “with all your heart, with all your soul, and with all your might.” Consequently, they must devote all the hours of the day to this goal!

However while they are involved in raising and training the children, and perhaps in order that they should see great and overwhelming success in educating the children, there is a great need for them to have knowledge, not only in the basic studies of Torah, but also in all areas of Torah, including Chassidic philosophy.

We have seen empirically that when an educator has knowledge in Chassidic philosophy, knowledge of G‑d, love and fear of G‑d, knowledge of the order of devolution of the spiritual worlds, the meaning of the mitzvos et. al. his accomplishments in education are more profound, and more fundamental, and the child or student has a greater appreciation of the importance of the educator, and the effect is much more profound and broad.

Among women the same is true, whether they are raising their own children or teaching others, as the Gemara says:

He who teaches the child of his neighbor Torah, Scripture ascribes it to him as if he had begotten him. (Sanhedrin 19b)

Their success and influence will be infinitely greater when they are learned in the subjects covered in Chassidus.