1. When Jews gather together for the purpose of undertaking good resolutions to increase in all matters of Judaism, Torah and mitzvos, G‑d sends blessings and success for the easy translation of these resolutions into action, and in greater measure — both in quantity and quality — than was resolved upon. For since there is the injunction of “one must always ascend in holy matters,” one must ascend in holiness in the interval of time between the resolution and its fulfillment.

The above applies to all Jews at all times during the year. In addition, there is a special aspect applicable to these days in particular. Now is the last week of the month of Sivan, whose main point is the “Season of the Giving of our Torah.” The end of a particular time period is the appropriate time to make a reckoning to see if this time period has been fully utilized. The purpose of this reckoning is to utilize the remainder of the month to rectify and complete any deficiencies.

Since the preparation to the receiving of the Torah was the willingness to first “do” and then “understand,” the reckoning in the final week of Sivan must be in the same area. The purpose of this is to increase and complete in all matters associated with “doing” first and “understanding” later, and to extend it throughout the entire year — in the manner of “ascending in holiness.”

The above has special relevance to Jewish women and girls. When G‑d commanded Moshe Rabbeinu to tell the Jews about Mattan Torah, it is recorded that G‑d instructed Moshe to first tell the women, and then the men. When the concept of Mattan Torah is repeated every year, this unique distinction of Jewish women and girls is emphasized. This then is the special mission of Jewish women: to know that they have the merit and responsibility to not only influence themselves, but also the entire home; for since she is the “mainstay of the house,” she creates the environment of the home — which influences those who live there. Since G‑d has given women this mission, He certainly has given them the necessary strength and responsibility to carry it out — and with joy and a good heart.

The above has special significance for the Jewish girls who are now completing their studies in school, where they were educated in the spirit of Torah and Judaism consonant to carrying out their mission. Education that is associated with Torah and Judaism has no “end”: there is but the completion of “steps” in the type of education — with the condition of rising to ever higher steps. Hence, when any one step in education has been successfully completed, the next step is with still greater success.

The reason for this is that during the entire lifetime of a person, he must educate himself and his surroundings according to the true “book” — “the words of the Torah which are written in this book,” which refers to the Written and Oral Torah. Thus a person’s life in general is analogous to a school (literally, in Hebrew, a “house of the book”), where a person continually grows in education — both his own and also educating his surroundings. For when others see that his conduct is proper, it affects those around to learn an example.

The education according to “the words of the Torah which are written in this book” come to fruition and become “the book of the generations of man” is one’s daily life. That is, man’s conduct becomes similar to a “book” into which G‑d looks and is happy that man conducts himself according to His will. Thus, when students finish school successfully, they rise to a very lofty step in education, in the “school” in the wider sense — meaning one’s life in general.

When a person’s conduct is in this manner, she merits blessings from G‑d, starting with the general blessing of “I will give your rains in their season,” which alludes to all the blessings which come from heaven — similar to rain which comes from heaven. Through this the earth gives forth its produce, starting with bread — “bread satiates the heart of man,” and through this the soul is bound to the body — the physical body with the G‑dly soul; and through this a person is bound to his portion in the world.

Through the above the entire world is made a dwelling place for G‑d, meaning that the world will be in such a state that G‑d can say of it that “I will dwell within them” — for all its inhabitants know and openly recognize that G‑d is the true Master of the world. This is effected not just on special days in the year, but in one’s daily life all year round, by illuminating the world with the true light of G‑d through the “soul of man which is the candle of G‑d” — by illuminating the world with the light of Torah and mitzvos.

This too expresses the distinction of women, in that they have been given the special mitzvah of lighting the Shabbos and Yom Tov lights. And since blessings for all the days of the week stem from Shabbos, the Shabbos lights illuminate the entire week: all the days of the week are illuminated with Judaism, Torah and mitzvos.

This spiritual light then extends into and affects physical matters — children, life and ample sustenance, a healthy soul in a healthy body — for all Jews. And very seen we merit to receive our righteous Moshiach, when all of us together will go to our Holy Land, the “land which ... the eyes of the L‑rd your G‑d are always upon it from the beginning of the year until the end of the year.”

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2. There is a special lesson from this week’s par-shah associated with the above. The beginning of the parshah is “Send for yourself men, that they shall spy out the land ...” G‑d commanded Moshe that before the Jews enter the land he should send men to spy it out, to see what kind of land it is, and how they should conduct themselves therein.

The lesson from this for each and every Jew is as follows: The Tzemach Tzedek said that when a Jew is in a particular place, even outside Eretz Yisroel, he must convert that place into “Eretz Yisroel” — a place where G‑d will have pleasure in looking at it. This is done through converting the place to the level of “wanting to do the will of its Maker” — that it can be seen that it has the desire to do G‑d’s will. In other words, in every place that a Jew is found, one must work to ensure that every Jewish action, house, and street, be permeated with the idea of “wanting to do the will of its Maker” — that it can be seen openly that every action taken is for the purpose of fulfilling G‑d’s mission.

This is achieved through Torah study, for Torah teaches a Jew how to conduct himself in his everyday life according to G‑d’s will. This then is the idea of “Send for yourself men that they shall spy out the land.” In man’s spiritual service to G‑d, this means to “spy out” and learn in the Torah how to behave according to G‑d’s will. Hence the central point of this parshah is that elaborated on above: the idea of educating oneself and one’s surroundings to behave according to G‑d’s will, thereby converting every place into “Eretz Yisroel” — “wanting to do the will of its Maker.”

The service of making every place “Eretz Yisroel” is the preparation to the entering of the physical Eretz Yisroel in the true and complete redemption through our righteous Moshiach. In this too, the distinction of Jewish women and girls is emphasized. The Torah tells us that the sending of the spies ended badly (contrary to G‑d’s will — the spies brought back a report that it was impossible to conquer the land). However, the women had nothing to do with this, as Rashi states (Bamidbar26:64) that “the decree of the spies was not on the women, for they cherished the land.” The women remained steadfast in their desire to enter the land, even after hearing the spies’ report.

This trait (love of the land) is passed from generation to generation, from mother to daughter, till this very generation. Thus Jewish women and girls are firm in their desire to merit to enter our Holy Land — and as a consequence, do all in their power to hasten our entering the land in the future redemption.

Through the fulfillment of the above — making a reckoning about the idea of doing first and comprehending later (in regard to Torah and mitzvos), and the lesson learned from this week’s parshah of making every place “Eretz Yisroel,” we merit to very soon enter the land in the future redemption.


3. The above points concerning the special distinction of Jewish women is the rebuttal of all claims of “equal rights” — that a woman must demand equal rights to men. The reverse is true: Torah emphasizes the great merit and responsibility which were given specifically to Jewish women and girls.

True “equal rights” are when a person reaches perfection consonant to the abilities and opportunities given by G‑d to each individual. Therefore men must occupy themselves in the tasks given to men, and women in those tasks given to them. There is no reason for a woman to try to imitate a man and do those things which belong to men. Indeed, when a woman tries to imitate a man, and demands to be given jobs equal to men, she is showing that she considers herself to be on a lower level than men — and therefore demands to be given a man’s task to justify her existence!

Such an approach is contrary to Torah. This is also one of the reasons why Torah commands (Devorim 22:5): “Man’s clothes shall not be upon a woman, and a man shall not wear clothes of a woman.” Male and female must each conduct themselves as created by G‑d. Thus, when a woman inverts her life, and decides that she must engage in man’s work to show that she has reached the pinnacle of perfection, it contradicts the command “man’s clothes shall not be upon a woman.” It is the antithesis of the perfection of womanhood, for her perfection is expressed in the utilization of her womanly abilities. The way to receive G‑d’s blessings is specifically when each person fully utilizes the abilities given to him or her — when a man fulfills G‑d’s mission in his duties, and a woman in hers. This is the true “right” of every person, man and woman, and personal success is dependent on each person going in the way appropriate to his/her abilities given by G‑d.

When a person conducts his life according to his G‑d-given abilities, according to the nature implanted in him by G‑d, he avoids inner stress that results from the clash between conflicting desires. And, knowing that his perfection comes from utilizing his abilities given by G‑d, he does not covet nor is he jealous of another’s situation — he is “happy in his lot.” He is happy not because he has no other choice, but because he chooses to show that he belongs to the “wise and understanding people” by understanding that his greatest fortune is the opportunity to use his G‑d-given abilities.

The above is emphasized in the idea of Mattan Torah, when all the directives of the Torah — those specifically applicable to men and those applicable to women — were given. Simultaneously, the Torah emphasizes that both these types of directives were given by G‑d, Who is the “ultimate good” — and therefore their fulfillment is associated with the receiving of all good things.


The Rebbe Shlita talked of the present situation in Eretz Yisroel (Operation “Peace for the Galilee”), and of the necessity of completing the operation.


The Rebbe Shlita gave dollars to be given to each of the women present to be given to tzedakah in the merit of those Jews who protect Eretz Yisroel; and requested they also give extra tzedakah from their own money.