1. Light to Replenish, Light to Add

Shabbos Bereishis1 is a continuation of the festivals of the month of Tishrei in general, and of Shemini Atzeres and Simchas Torah in particular. This continuity is discussed in a letter written by my revered father-in-law, the Rebbe [Rayatz], and published in honor of the day after Yom Kippur, in the [recent] kuntreis of Chag HaSukkos.2

The letter was actually written in 5689 [1928], but what difference does it make if it was written several years ago? Quite the contrary! Our Sages teach that3 “the minds of elders are gratified by old wine.” In the language of Chassidus, wine represents reasoned understanding;4 in the language of the Sages,5 zaken (lit., “an elder”) is “one who has acquired wisdom” (zeh shekanah chochmah). Hence, to speak metaphorically of a teaching which explains the reasons underlying the Torah: the older it becomes, the more does it gratify the minds of mellow scholars.

At any rate, the above letter includes a directive: “Let the entire [chassidic] community assemble on the joyous days […] of Shemini Atzeres and Simchas Torah […], and also - by way of replenishing and adding6 to ‘the light which is good’7 - on Shabbos Bereishis.”8 This means that Shabbos Bereishis serves to replenish and add to ‘the light which is good,’ relative to the preceding joyous days […] of Shemini Atzeres and Simchas Torah.

2. Alone In His World

Let us consider these terms more closely.

Hashlamah signifies making good any outstanding gaps in one’s avodah. Tosefes means that even if one has properly done everything that was required of him, he should add to his efforts even further. The phrase “adding to the light” makes it clear that it is light that must be added. The phrase “adding to the light which is good” specifies a sublime level of light, for the Torah uses this phrase (or ki tov) to describe the light that was created on the first day of Creation, when9 “the Holy One, blessed be He, alone existed in His world,” yachid beolamo. (This was before the eventual creation of the angels. At that time the creation of heaven and earth - for these were created on the first day10 - took place at a level so sublime that any possibility of two reigning authorities was unthinkable.) Because at that time G‑d alone existed in His world, the Torah calls the first day11 yom echad. This phrase, which ordinarily means “one day,” is also understood by the Sages to mean “the day of Him Who is One.”

3. Through Torah, Tzaddikim Leap Over Time

What does this really mean?

Concerning “the light which is good” the Sages teach that12G‑d hid it away for the tzaddikim in the Time to Come.” To this the Baal Shem Tov added:13 “And where did He hide it? - In the Torah.” This means that in the Torah there is now hidden the light that will be present in the Time to Come. Accordingly, by means of the Torah it is possible, even now, to attain a revelation of the light of the Time to Come.

Why is this so?

The Jewish people and the Torah and the Holy One, blessed be He, are all one.14 Just as G‑d15 “was, is, and will be, simultaneously,” so too is this true of the Torah - which is why the light of the Time to Come is hidden in it now. The same is also true of tzaddikim, for in them the oneness of the Jewish people and G‑d is manifest: in them the light of the Time to Come is present even now, for they transcend the bounds of time.

4. A Peek Into Tomorrow

Parenthetically: The above enables us to understand the16 “incident involving the Baal Shem Tov’s brother-in-law, R. Gershon of Kitov…, where the Baal Shem Tov wrote him concerning the whole episode before it actually took place.”

In a higher world, time transcends its transient bounds. When he wrote, the Baal Shem Tov was in the World of Yetzirah, “in which 15 years can be incorporated in one glance.”17 The question, however arises: Why did the Baal Shem Tov not write that this episode would take place in the future?

The explanation is that tzaddikim do not exist as self-sufficient entities: their entire existence is G‑dliness.

Maamarim of Chassidus in general,18 and maamarim of my revered father-in-law, the Rebbe [Rayatz],19 in particular, discuss the statement in the Zohar:20 מאן פני האדון הוי-ה - דא רשב״י. Now, how can such a phrase be applied to a created being? The explanation: The phrase can be applied to Rashbi, because he annulled his own identity so completely that he no longer existed as an independent entity.21

The phrase “was, is, and will be, simultaneously,” thus also relates to tzaddikim, just as it applies (as it were) to G‑d. This is why the Baal Shem Tov did not write that this episode would take place in the future - because for him this was the present.

5. Exactly Where Did He Hide It?

To revert (a little more deeply) to the above teachings22 - that “G‑d hid away [‘the light which is good’] for the tzaddikim in the Time to Come”; and “Where did He hide it? - In the Torah.”

The light of the Time to Come which G‑d hid in the Torah is to be found in the pnimiyus, in the innermost dimension of the Torah - the Tree of Life23 - which transcends the nigleh, the Torah’s revealed dimension.24

Likewise: the above statement specifies that G‑d hid away the light for the tzaddikim. The quintessential level of tzaddik (viz., Yesod Olam, which is higher than the Sefirah of Malchus) is attained specifically by means of the pnimiyus of the Torah; by this means one comes to transcend the bounds of time.

That is to say: By means of the pnimiyus of the Torah (as it is taught, “He hid [the light] in the Torah”) tzaddikim come into being, and by means of it they attain a revelation of the light of the Time to Come.

6. While in This World, Behold the World to Come

This concept - that now, too, one can attain a revelation of the light of the Time to Come - must also be alluded to in nigleh, in the revealed dimension of the Torah.

In the first instance: There is a Talmudic principle that if nothing basic is lacking in the commodity concerned,25 “[Fleece] which is about to be shorn may be regarded as if already shorn.” In such a case, a related principle applies: Though the absence of a certain required activity may invalidate the observance of a commandment, the fact that the requisite time for its observance has not yet arrived does not invalidate it.26

Elsewhere, the Gemara alludes to the above concept more explicitly (and in fact on our very subject, viz., the revelation of future light in the present):27 “There were three men in this world whom G‑d allowed to savor an anticipatory echo of the World to Come - Avraham, Yitzchak and Yaakov.” Now, Tanna dvei Eliyahu Rabbah28 writes that “every single Jew is obliged to say, ‘When will my deeds come to equal the deeds of my forefathers, Avraham, Yitzchak and Yaakov?’” It is thus clear that every single Jew has the potential to taste, while in this world, something resembling the spiritual bliss of the World to Come.

And if someone should argue that Tanna dvei Eliyahu Rabbah is not a book of legal decisions, one may cite the Gemara in Berachos29 which records one of the blessings with which departing scholars used to take their leave of R. Ami: “May you behold your World during your lifetime.” We see here that the Babylonian Talmud speaks definitively of a state in which one may behold, during his lifetime, his World - an allusion to the revelations of the World to Come.

7. This is Not a Time to Sit Back

In the above-quoted letter30 my revered father-in-law, the Rebbe [Rayatz], urges chassidim to “replenish and add to ‘the light which is good’ - on Shabbos Bereishis.”

If there are tasks in avodah which were not accomplished in the course of the festivals of the month of Tishrei, they can be compensated for on Shabbos Bereishis; and even if all the tasks of Tishrei were duly accomplished, let no one think that it is time to sit back and await his reward. Every individual should now be adding to those labors.

This applies to his avodah on Rosh HaShanah in the acceptance of the yoke of heaven;31 it applies to his avodah of repentance on Yom Kippur; also to his avodah during the four days between Yom Kippur and Sukkos, when32 “all Israel are busy with mitzvos, this one with his sukkah and that one with his lulav.” (This is why Sukkos is called33 “the first day,” implying [as a fresh start after all one’s old accounts have been cleared away] “the first [day] on the [new] account of sins.”) It also applies to one’s avodah on Sukkos, “the time of our rejoicing,”34 and to his avodah on Shemini Atzeres and Simchas Torah, concerning which it is written,35 “They shall be for You alone and there will no strangers with You.”36

In all these areas of his avodah everyone should continue to increase “the light which is good” - the light of the first day, when “the Holy One, blessed be He, alone existed in His world,” for it was this light, which was created on the first day, that He “hid away for the tzaddikim in the Time to Come.” And it is this light, writes the Rebbe [Rayatz], that can be elicited and drawn down on Shabbos Bereishis.

8. The Parable of a Train

The whole gamut of avodah throughout the festivals of Tishrei, up to and including the replenishment and increase of the “light which is good” on Shabbos Bereishis, may be compared to a train journey.

A man in a hurry either takes an express train that speeds him to his destination nonstop, or the more common kind of train that picks up additional passengers who did not board it at the first station. The latter kind of train also serves travelers who cannot bear the speed of an express journey.

The stations along the way are also of two kinds. There are minor stations at which the train stops for only a few moments. At major stations it stops for a longer period so that it can be loaded with bulky baggage. Taking animals on board - oxen, sheep, goats, donkeys or horses - requires a really long time, because they are afraid of the train and the siren and the journey. (In fact their fear is well grounded, because when they arrive at their destination they will become man’s flesh and blood, and lose their animalistic identity….) Because they take so long, they are taken on board only at the major stations, where all kinds of things are loaded.

Before the journey begins a siren is sounded, for the benefit of waiting passengers who are busy with their luggage or who have completely forgotten that they have to travel somewhere. After a second and third blast of the siren, the train begins to move slowly: it means business…. Only then does it gather speed and set out.

Now, everything in the physical world is the way that it is, because that is the way that it is in its spiritual root. Accordingly, let us seek to understand the spiritual root of our subject.

9. Only In a Body Can a Soul Gather Speed

The train’s speed alludes to the ultimate reason for which man was created and for which his soul descended to this world - that as a result of his avodah down here he should become a mehalech, someone who progresses.37 Angels are known as omdim (lit., “those who stand”),38 for even though they stand in love and awe of G‑d for 2000 years, and for another 2000 years, and for another nearly 2000 years, and even ascend from one level to the next, their various ascents are orderly and graded. Before souls are dispatched to this world, they too are described as omdim (lit., “those who stand”), as in the verse,39 “By the life of G‑d… before whom I stood.” It is only by descending into this world and being garbed in a body, and toiling with both soul and flesh, that a soul becomes a mehalech - because this embodiment makes possible an ascent that leaps far beyond any gradual and orderly upgrading. Once it is garbed in a body, the soul takes a leap out of Seder Hishtalshelus (the chainlike scheme of descent by which the divine light is progressively contracted) into a realm that transcends it - until a point at which the soul becomes40 “absorbed in the person of the King,” so to speak, and reaches the very Essence and Being of the Infinite One.41

Moreover, just as there are two kinds of train, regular and express, so too the soul can embark on the above-described odyssey by either of two modes - בעתה and אחישנה.

[The Gemara42 confronts the juxtaposition of these terms as follows. “It is written,43 ‘In its time’ [i.e., the Redemption will come at its appointed time], but [immediately thereafter] it is also written, ‘I shall hasten it.’ [Yet there is no contradiction:] If [the Jewish people] are found worthy, then G‑d will hasten it; if they are not found worthy, it will come in its time.”]44

These two modes are exemplified in Yaakov Avinu’s parting words to Eisav. Yaakov for his part was already prepared to proceed to Mount Seir. However, he explained,45 “the children are tender, and I am responsible for the nursing sheep and cattle, and if they are driven hard for even one day all the sheep will die.” Therefore, he concluded,46 “I shall make my way slowly.” In other words, the journey toward the Redemption (“And deliverers shall go up to Mount Zion to judge the Mount of Eisav”47) must proceed gradually, by the mode of be’itah - “in its time.”

10. Days of Awe, Days of Dancing

In our analogy, the train sounded a siren before it set out, it stopped at stations along the way, and so on. These details, too, have their parallels in the various festivals of Tishrei.

We should first note a statement of my revered father-in-law, the Rebbe [Rayatz]:48 “The month of Tishrei is the all-embracing head of all the months. It includes days which serve as roots and sources for the entire year: Rosh HaShanah is the root and source for one’s awe of G‑d…; Yom Kippur - for repentance and forgiveness and atonement; the seven days of Sukkos - for the love of G‑d and for joy; and so on.”

These days may be divided into two general categories: days of awe, during which one’s avodah is characterized by tears of contrition, and days of joy (“the time of our rejoicing”), during which avodah is characterized by exuberant dancing. As explained by my revered father-in-law, the Rebbe [Rayatz],49 the same spiritual goals which are attained on Rosh HaShanah by a contrite frame of mind, are attained on Shemini Atzeres and Simchas Torah by means of joy.

These different approaches to avodah correspond to the various kinds of compartments which are made to suit the needs of the various kinds of passengers and freight.

11. Forty Days and Twelve Days

To consider this in greater detail: First comes the preparatory avodah which is undertaken in the month of Elul, when it is customary to sound the Shofar in order to rouse people to teshuvah. As it is written,50 “Could a Shofar be sounded in the city and the people not shudder?!” In truth, of course, a person should really spend51 “all his days in teshuvah,” except that in Elul people feel aroused to do this. The period given for this is forty days (from Rosh Chodesh Elul until Yom Kippur) - as with the people of Nineveh:52 if they would return to G‑d, well and good; if not… (and so on, as is stated there).

In particular, every individual is given the twelve days from Chai Elul to the eve of Rosh HaShanah, one day for each of the twelve months of the bygone year; during these days one can rectify and complete the tasks of those months.53

12. Woodcutters and Waterdrawers

After the month of Elul comes Rosh HaShanah, when the sounding of the Shofar continues to rouse people to teshuvah.54

One of the differences between these times is that during Elul one sounds ten blasts. These may be perceived as corresponding to the ten faculties of the soul which are aroused by the ten sounds. On Rosh HaShanah there are a hundred sounds. These correspond to the soul’s ten faculties which each incorporate all the others - for every particular facet of every aspect of the soul needs to be aroused.

The explanation for this is that on Rosh HaShanah “one must be particular about every detail” (as, for example, with the precise vocalization [in the phrase Zochreinu lechaim] of the word lechaim).55 On Rosh HaShanah, therefore, ten sounds will not suffice - so that no one should mistakenly think that it will suffice to rectify the ten faculties of the soul in a general kind of way, or that it will suffice to rectify only one of these tenfold faculties and to ignore the others. Rather, a hundred particular blasts must be sounded in order to arouse each of the ten component facets of each of the ten faculties of the soul.

Likewise with the ten kinds of Jews alluded to in the verse,56 Atem nitzavim hayom kulchem… - “You are standing this day” (‘i.e., Rosh HaShanah’57), “all of you…: the heads [of] your tribes…, from your woodcutters to your waterdrawers.” In this verse “the Torah enumerated ten levels,”58 each of which incorporates all ten levels. Thus, in order that no one should mistakenly think that one can take [into account] ten levels of people all of whom belong to a single level, the level of “your heads,” ignoring the other levels that include the woodcutters and waterdrawers, we sound a hundred blasts, corresponding to all ten levels which in turn each include ten sublevels - i.e., all the particular levels that comprise the Jewish people.

13. The Right to Demand Forgiveness

After Rosh HaShanah comes Yom Kippur, when (to quote the words of my revered father-in-law59) the transcendent spiritual diffusion60 of “repentance and forgiveness and pardon”61 is elicited.

The very concept of eliciting the makkif of forgiveness and pardon requires explanation. At first glance it would appear to differ from the eliciting of other makkifim, such as the makkif of repentance or of awe or of love or of joy; they all depend on the Divine service initiated by man, whereas forgiveness and pardon, it would seem, do not depend on man but come from above.

The explanation is that in truth even Divine forgiveness and pardon are linked to a man’s service, for when he carries out his avodah of teshuvah as he should, he becomes master over this forgiveness and pardon. At this point he does not have to request it of G‑d, but may demand it.

Along these lines we find a statement of the Sages:62 “We have carried out that which You have decreed on us; You, too, carry out that which You are obliged to do.” (The Kohanim customarily recite a similar prayer after the Priestly Blessing.63) This is pointed out by my revered father-in-law in the maamar of Chai Elul.64

14. Now is the Time

After Yom Kippur come the four days between Yom Kippur and Sukkos. At this time, too, the service of teshuvah continues. As my revered father-in-law related,65 one Motzaei Yom Kippur he entered the study of his father, the Rebbe Rashab, and asked: “And what now?” The Rebbe Rashab answered: “Right now is the time to do teshuvah!”

15. A Train You Can’t Miss

After the avodah of teshuvah has been carried out in all its particulars, it is time for the days of joy, zman simchaseinu - “the season of our rejoicing.”66 This season comprises the seven days of Sukkos, as well as Shemini Atzeres and Simchas Torah, during which the dominant theme of man’s service is joy.

To recall the analogy of the train which has different kinds of carriages for different kinds of passengers:67 For those passengers who did not board the carriages labeled “Contrite Weeping” (because they are more inclined to serving G‑d through joy, and they like dancing), another carriage is added, labeled “Joyful Dancing.” If these people dance for the sake of Heaven, then they, too, will be able to board the train that is heading on its way to greet Mashiach.

16. Dazzled by Spiritual Experiences

This entire sequence must then be followed by “replenishing and adding to ‘the light which is good’ - on Shabbos Bereishis.68

First of all, as already mentioned,69 the ultimate purpose - the train’s destination - for which man was created and for which his soul made its descent is that he arrive at the Essential Being of the Infinite One.

This goal cannot be attained merely by the spiritual revelations70 experienced during the month of Tishrei. Also required is the continuing activity known by the phrase, “And Yaakov went on his way”71 - on his way to the entire year’s spiritual labors, for it is specifically through them that G‑d’s Essence can be drawn down into this world.

The problem is, that under the influence of the intense revelations of the festivals of Tishrei, both during the Days of Awe and during “the season of our rejoicing,” a person can get so caught up in those revelations that when the time comes to step out and tackle the year’s labors (through which alone the Divine Essence can be elicited), he will not do them justice.

A classic parable72 compares his predicament to that of an individual who enters the royal palace in order to see the king, but as soon as he steps into the first outer chamber he is so dazzled by its grandeur that he forgets…. In truth, of course, one cannot say that someone can really forget about the King (G‑d forbid). However, the fact is that this individual doesn’t reach the king because he forgets to keep on walking, on account of all the genuinely good things that he finds in his present place. This can happen at a variety of levels. With one visitor, as soon as he sets foot in the first outer chamber he is dazzled and fixated. Another gets one step further, as far as the inner antechamber. Yet another continues walking through all the rooms of the palace until he reaches the king’s throne room - but because he is so engaged in gaping at the manifestations of the king’s splendor, he never reaches the king himself.

Accordingly, there is a need to arouse those who are preoccupied with the spiritual manifestations experienced during the month of Tishrei. As my revered father-in-law explains in the maamar of Rosh HaShanah,73 since the souls in Gan Eden are preoccupied with its spiritual revelations, they have to be wakened “in the middle of the night,” for at that time “the Holy One, blessed be He, comes to revel in the company of the righteous in the Garden of Eden.”74

This, then, is the meaning of “replenishing and adding… on Shabbos Bereishis.” Those who did not manage to complete the spiritual tasks of Tishrei because of their preoccupation with its manifest experiences (or for other reasons) can still complete them on Shabbos Bereishis.

17. The Paradox of Shabbos Bereishis

It is thus clear that Shabbos Bereishis has a certain superiority over the festivals of Tishrei.

It is true that Shabbos Bereishis is the “leftovers” of those festivals. (Indeed, we also observe on the material plane - because that is how things are on the spiritual plane - that when a housewife prepares drinks and refreshments for Yom-Tov, she calculates that she can prepare more than what is needed, and whatever is left over will go towards the Kiddush of Shabbos Bereishis.) And “leftovers” plainly suggests less than halfof whatever was originally the main quantity.

We find, nevertheless, that mere leftovers can have a greater effect than the main entity itself. Thus, for example, we find that Elisha told the wife of Ovadiah,75 “Go and sell the oil and pay your creditors, and you and your sons will live from whatever remains.” Interpreting this verse, the Sages76 ended it off thus: “…and you and your sons will live from whatever remains until the dead are resurrected.” In other words, that which had been considered the main quantity sufficed only to pay off the creditors, whereas that which had been considered the leftovers sufficed to support the family not only for one or two or three years, but “until the dead are resurrected” - and this will take place after the coming of Mashiach, after the construction of the Third Beis HaMikdash, and after the ingathering of all the exiles.77 And until that time, the prophet assures her, she “will live from whatever remains”!

So, too, with Shabbos Bereishis: Though it is the “leftovers” of the festivals of Tishrei, its effect can be greater than theirs.

18. That’s Elijah’s Problem

Shabbos Bereishis is not like any other Shabbos nor even like any other Shabbos Mevarchim. It is something quite different. As my revered father-in-law explains in the sichah of [last] erev Sukkos,78 it is comprehensive: the spiritual light and vitality that are diffused on Shabbos Bereishis are continuous throughout the entire year.

Likewise, there is a saying of the Tzemach Tzedek: “In the way that one sets oneself up on Shabbos Bereishis, that’s how things go throughout the year.”79

Now, someone could well raise the objection80 that a statement like this would appear to be more appropriate to Rosh HaShanah and Yom Kippur, and to Hoshana Rabbah through Shemini Atzeres, than to Shabbos Bereishis. As is stated in the Zohar,81 the “notes” are given out in the Heavenly Court on Hoshana Rabbah and Shemini Atzeres, and that is when everything is closed and finalized. This objection, then, will be answered by Elijah the Prophet.

As the Tzemach Tzedek once remarked82 (when someone had pointed out that the Gemara states that Eliyahu HaNavi cannot come on the eve of Shabbos), “Let him come already! And once he has come, he will unravel this halachic anomaly too.”

19. A Strong Weakling?!

In the above letter of the day after Yom Kippur, my revered father-in-law continues to speak of the avodah which is demanded of every individual. In his words: “‘Even the weakling shall say, I am strong,’83 for every individual who takes the paved road is fortified with the strength of the luminous merit of our forebears, the Rebbeim.”

This means that even though a particular individual may be weak, and indeed the Rebbe [Rayatz] himself describes him as being weak, nevertheless, when he treads the road which has been paved by our holy forebears, he can legitimately say I am strong, by virtue of their luminous merit.

It is true that we are speaking here of light, which by definition becomes more faint as it proceeds (as my revered father-in-law goes on to explain84). Nevertheless, “even the weakling shall say, I am strong” - for though the light grows faint and he himself is weak, this is only from his part, but as far as the luminous merit of our holy forebears, the Rebbeim, is concerned, he is indeed strong.

20. To Secure a Sweet Year

A little while ago (sec. 8), in the parable of the train, we distinguished between its major and minor stations. One of the major stations, at which everyone can board, together with all their baggage, so to speak, is Yud-Tes Kislev.

As the Rebbe [Rayatz] teaches,85 Yud-Tes Kislev is the “Rosh HaShanah of Chassidus.” To this he adds,86 “May you be inscribed and sealed for a good year in the study of Chassidus and in the spiritual lifestyle of Chassidus.”

From this it is clear that on Yud-Tes Kislev one can correct and compensate for anything lacking until that time.

Every single chassid should therefore make every effort in this direction, and thereby be assured that with the approach of Yud-Tes Kislev he and his wife and his family and all his affairs will be inscribed and sealed for a good and a sweet year. These blessings should then be utilized for the study of Chassidus and for a lifestyle that follows the paths of Chassidus, in the spirit of the teaching that “one should transform materiality into spirituality.”87

Furthermore: The Alter Rebbe stated that the teachings of Chassidus do not belong to a particular party, but are intended for all Jews.88 Accordingly, every single Jew should make this effort, and thereby be assured that with the approach of Yud-Tes Kislev he and all his family and all his affairs will be inscribed and sealed for a good and a sweet year. And all of this he should transform into ruchniyus.

21. Rebbe, Here is My Minyan

Since there are several weeks left till Yud-Tes Kislev, when everyone can board the train, and when everyone is inscribed and sealed for a good year, I would like to make a suggestion.

This is addressed both to those who are present, and to those who are now not present - especially to all those to whom the above-mentioned letter89 of the day after Yom Kippur is addressed: “Our friends, Anash and the temimim; may G‑d bless you with life.” And who would not like to be included at least in the category of “our friends, may G‑d bless you with life”?

I would like to suggest that by Yud-Tes Kislev every individual endeavor to influence at least a minyan of fellow Jews, in the realms of thought, word, and deed, each member of the minyan being influenced in all three areas, or at least in two or in one of them:

In the realm of action - in whatever relates to the fulfillment of the practical mitzvos; in the realm of speech - in whatever depends on speech, and since “the study of Torah is equal to them all,”90 everyone should seek to inspire the members of his minyan to set aside fixed times for Torah study; and in the realm of thought - in spiritual tasks that depend on thought, including one that relates to “the service of the heart,” which is prayer.91

This minyan can also include minors, who are below the age of bar-mitzvah but who have reached an age at which they can be educated. As the Rosh writes,92 even minors are counted in the ten people upon whom (as the Sages teach) the Divine Presence rests.93

Then, with the arrival of Yud-Tes Kislev - the chassidic Rosh HaShanah, when (from the perspective of Chassidus) “you all stand firm this day” (which alludes to Rosh HaShanah) - let every individual visualize the face of the Rebbe [Rayatz] and say, “Here is the minyan that I have gathered. In the words of the verse, all of you - like one man, ‘ all the tribes of Israel together.’94 This individual I have brought to a certain attainment in the realm of action; this individual - in the realm of speech; this individual - in the realm of thought.”

And when all the tribes of Israel will (in the language of the above verse) come together, then (as in the other half of the same verse) there will be a king in Yeshurun, the Jewish people. And this in turn will prepare the way for the immediate fulfillment of the prophetic promise,95 “G‑d shall be King over the entire earth,” with the true and complete Redemption, speedily and in our own days, Amen.

22. Ten Names: A Flow of Blessings

With the approach of Yud-Tes Kislev, it would be appropriate that every individual send here the names of the minyan that he has gathered, together with their mothers’ names, so that they should be mentioned at the holy resting place of my revered father-in-law, the Rebbe (May I serve as an atonement for his resting place!).

And since96 “a tzaddik after his passing is more to be found than during his lifetime,” “even in this world of action,” the Rebbe will call down a flow of blessings so that that day will really be a gut Yom-Tov, so that all those who engage in this task - together with all our brethren of the House of Israel - will be inscribed and sealed for a good year in the study and spiritual lifestyle of Chassidus.