1. The Festival of Shavuos simultaneously marks the Season of the Giving of our Torah (associated particularly with Moshe Rabbeinu), the passing on of King David, and the passing on of the Baal Shem Tov. Since each of these events occurred at different time periods (first the Giving of the Torah, then generations later the passing on of King David, and then much later the passing on of the Baal Shem Tov), each is a separate event, containing matters the others do not possess. on the other hand, since they all happened on the same date (on Shavuos, but on different years), they also contain a common point.
The common point between these three events must be comprehensible to every Jew, and therefore must be in the sphere of deed, for deed is applicable to all Jews equally. This is especially so since the concept of the Giving of the Torah (which is the principle matter of Shavuos) has special association with the distinction of deed — the actual fulfillment of mitzvos in this physical world. When the angels claimed that the Torah should not be given to man, but to them, Moshe answered them: “Did you go down to Egypt ... do you have a father and mother (to be able to fulfill the mitzvah of honoring one’s parents)?” In other words, the idea of fulfilling mitzvos in deed is not appropriate Above, and therefore the Torah was given below — for the ultimate purpose is the actual physical performance of mitzvos.
It follows then that the innovation of Mattan Torah is specifically in the area of deed, and not thought or speech. Hence our Sages said “Great is study for it brings one to deed,” meaning that the greatness of Torah study is that through it one is brought to perform actual mitzvos. Moreover, Torah study itself must be in the manner of deed: “deed” also has the connotation of “compulsion,” and one must study Torah not because he enjoys it, but because he must. In the Maamar of Shavuos, the previous Rebbe quotes the story of a Chosid who bemoaned the fact that he had no desire to learn Torah. The Tzemach Tzedek answered him that learning Torah despite having no desire (but because he must) is the true fulfillment of the mitzvah of Torah study. Likewise, he quotes the Talmud which states that one who learns something 100 times cannot be compared to one who learns it 101 times, for by learning it one extra time, he is called one who serves G-d. Tanya explains the reason behind this as being that in the times of the Talmud, it was customary to learn everything 100 times. Hence, the extra 101st time, over and above that which a person has become accustomed to from childhood, is equal to the previous 100 times. Therefore he is termed “one who serves G-d,” for he has changed his nature.
Should one become accustomed to learning everything 101 times, he must then learn another extra time, for Torah study must be learned at the loftiest level, always rising from one’s previous level to a higher one. A story concerning the Tzemach Tzedek illustrates this: When the Alter Rebbe wanted to give the Tzemach Tzedek lofty matters in Torah as a gift (the ability to learn with immense concentration), the Tzemach Tzedek refused, saying he wanted to reach such a level through his own efforts. Later, he regretted refusing, realizing that if he had accepted the gift, he could have reached yet higher levels (through his own efforts). This story teaches us that on whatever level of Torah study a person may be, he can and must make efforts to rise yet higher.
In the light of the above, we see that the common point between Moshe Rabbeinu, King Dovid, and the Baal Shem Tov, must first and foremost emphasize the idea of actual deed. That common point is that all three were “shepherds” — either literally, or “shepherds” of the youngest of Jewish children. of Moshe it states “Moshe was a shepherd,” and the Midrash explains that he was “fit for it” from birth. The Midrash relates that when G-d saw how Moshe shepherded sheep — that “when a kid ran away, he ran after it ... and took it upon his shoulders” — then “G-d said: Just as you have mercy to lead the sheep of men, so, by your life, you will shepherd the sheep of Israel.” And when Moshe Rabbeinu was made the shepherd of Israel, he made it his business to supply them with all their needs, physical and spiritual.
Of King Dovid it states: “He brought him from following the ewes that gave suck to be the shepherd of Yaakov His people.” In other words, before Dovid became King of Israel, he tended the sheep of his father Yishai. The Midrash relates that when G-d “checked Dovid through (his conduct with sheep), and found that he was a fine shepherd,” then “G-d said, he who knows how to shepherd sheep ... shall come and shepherd My people.” We see then that through his proper tending of the sheep, Dovid merited to be king.
Of the Baal Shem Tov, our Rebbeim relate that before he became the leader of Israel, he was an assistant teacher of small children, taking them to “cheder” (elementary school) and saying with them “Blessed be He and Blessed be His Name,” etc. In other words, he was the “shepherd” of the youngest of Israel (similar to the idea of a literal shepherd).
The lesson from the above to all Jews is that each and every Jew must endeavor to help his fellow, both in physical and spiritual matters (similar to a shepherd who tends to all the needs of his flock). When one sees a Jew who has run away from the “flock,” one must run after him, even to the desert, and return him to the “flock” — to Judaism.
Through service in the manner of being a “shepherd” also to those Jews in the “desert,” the “desert” is converted to the “desert of Sinai,” the place where the Torah was given to Israel.
2. There is an additional lesson to be learned from the days of the week on which Shavuos falls this year — Friday and Shabbos. Our Sages state that “Everyone agrees that the Torah was given on Shabbos” (in contrast to which day of the month it was given, in which some of our Sages say it was the seventh, and some the sixth, the sixth being determined as the halachah). In our days the calendar is fixed, and the months (and therefore the festivals), are not fixed by the sighting of the new moon. According to our calendar, the first day of Pesach can never fall on Friday, and therefore the first day of Shavuos (7 weeks after Pesach) can never fall on Shabbos. Hence, the closest that Shavuos of any year can be to the original giving of the Torah (on Shabbos), is when the second day of Shavuos is on Shabbos — as this year. This is especially so according to the opinion of Rav Yosei that Mattan Torah was on the seventh of Sivan — for then this year Mattan Torah is exactly as it was originally — on Shabbos the seventh of Sivan.
When Shavuos is on Shabbos, the concept of receiving the Torah has special emphasis, since it is similar to how it was originally. Hence, the above lesson of the necessity to draw Jews near to Torah (to be a “shepherd”) has extra emphasis this year.
Besides the lesson from the common point between Moshe, Dovid and the Baal Shem Tov (of being a “shepherd”), the idea of drawing other Jews closer to Torah is emphasized in Mattan Torah itself. Our Sages explain that a condition for receiving the Torah was that the Jewish people had to be whole — 600,000 Jews. Had even one been missing, there would have been no Mattan Torah. In addition, the Jews had to be united “as one man with one heart.” Hence, from the perspective of the Giver of the Torah (G-d) the Torah was given to all Jews equally (whereas each person received the Torah according to his own level). And even before Mattan Torah, G-d revealed great love to all Jews equally.
Since the giving of the Torah and the great love revealed applied to all Jews equally, each one is able to say “when will my deeds reach the deeds of my fathers Avraham, Yitzchok and Yaakov.” For although great effort is needed to attain such a level, nevertheless, each Jew is capable of it. Moreover, each Jew receives the entire Torah as an inheritance from birth, and thus even before beginning his service to G-d, is owner of the entire Torah. Bringing a Jew closer to Torah, therefore, is necessary for the idea of Mattan Torah to exist — that he also (the one attempting to bring his fellow closer to Torah) can receive the Torah. For the Torah was given only when all Jews were present and united — which is accomplished when every Jew is brought near to his heritage of Torah and mitzvos.
Efforts to unite Jews together must be expressed, first and foremost, in the area of deed — which is equally applicable to all Jews. Hence, the best way to unite all Jews is by writing a Sefer Torah.
There is a further lesson to be learned from Shavuos falling on Friday and Shabbos in regard to how one should approach a fellow Jew. On Shabbos, “all your work is done,” meaning that service on Shabbos is not with toil but in the manner of “delight.” And since Friday is Erev Shabbos, the eve of and preparation to Shabbos, its service is also associated with “delight.” Thus the lesson from Shavuos this year falling on Friday and Shabbos is that the work of bringing a fellow Jew closer to Torah must be done with “delight.” When a person conducts himself properly, becoming a “living example” for those around, that they see that he always conducts himself so (even before he thinks of influencing others) — he will not need special effort to influence the others, but it happens automatically. This is certainly so when he speaks from the heart, for “words from the heart enter the heart.”
3. Besides the common point between Moshe Rabbeinu, King Dovid, and the Baal Shem Tov (each being a “shepherd”), each possesses a unique individual distinction not found in the others. This too must be comprehensible to every Jew.
When an ordinary Jew is asked what is special about “Moshe,” he knows that he is called Moshe Rabbeinu (our teacher) because he gave the Torah to the Jewish people — as stated: “Moshe received the Torah from Sinai” and “Moshe commanded us the Torah.” When asked about “Dovid,” he knows that he is called King Dovid, and a king’s function is to provide his citizens with all their physical needs. In other words, in the case of Moshe Rabbeinu, the idea of Torah study is emphasized, whereas in the case of King Dovid, the idea of deed is emphasized.
When asked about the “Baal Shem Tov,” he knows that the idea of deed (in a miraculous fashion), synthesized with Torah, was emphasized in his case. We find that miraculous conduct is termed “Baal Shem Tov’s conduct;” and simultaneously, the Baal Shem Tov had disciples who learned his Torah.
Since one always “ascends in holiness,” we must say that the order of Moshe, Dovid and the Baal Shem Tov is in ascending order of holiness. The Torah was given below only after and because of Moshe’s answer to the angels that Torah is not applicable to them because its concepts (such as honoring one’s father, getting out of Egypt, etc.) are irrelevant to them. In other words, despite Torah being “food for the soul” and “from heaven He made you hear His voice” (Devarim 4:36), Moshe Rabbeinu emphasized that the main concept of Torah is actual deed in this physical world.
This concept was effected by King Dovid. In the times of Moshe Rabbeinu, the Jews were still in the desert, and they could not fulfill those mitzvos connected with the land of Eretz Yisrael — and therefore even the other mitzvos were not completely perfect. In the times of King Dovid however, who symbolized the epitome of kingship, the land was completely conquered by him, and the mitzvos connected with the land could be fulfilled in their entirety. That is, the receiving of the Torah by Moshe — the purpose of which is to bring the Torah into this physical world of deed — was brought to perfection by King Dovid. This is the “ascent of holiness” effected by King Dovid in comparison to the times of Moshe Rabbeinu.
Our Sages explain that at Mattan Torah all Jews saw the “Celestial Chariot,” for then G-dliness was revealed. Moreover, this revelation of the “Celestial Chariot” was before the Ten Commandments were said, for first “The L-rd descended upon Mt. Sinai” (the revelation of G-dliness) and then “G-d spoke these words saying: I am the L-rd your G-d...” In other words, the physical expression of Mattan Torah was not in the study of Torah, but in the physical seeing of G-dliness. On the other hand, this revelation of G-dliness was only for a short duration — which gave Jews the strength to reach perfection in their service.
The idea of study and knowledge of the matters of the “Celestial Chariot” is effected through study of the esoteric in Torah, particularly as clarified by Chassidus — begun by the Baal Shem Tov and later expanded by Chabad. Study of Chassidus extends to actual deed, for Chassidus requires that we derive from each concept learned the “conclusion” in regard to actual conduct. This then is the distinction of the Baal Shem Tov compared to Moshe Rabbeinu and King Dovid (“ascending in holiness”): the revelation of the “Celestial Chariot” at Mattan Torah, which was only for a short duration, was extended and revealed below (into the area of deed) through the revelation of Chassidus by the Baal Shem Tov.
The revelation of Chassidus by the Baal Shem Tov is relevant to every Jew, especially after the revelation of Chassidus Chabad which elaborated on and presented Chassidus in comprehensible form to all. This too expresses the distinction of the Baal Shem Tov compared to Moshe Rabbeinu and King Dovid. In their case, although there are Jews who carry their name (Moshe and Dovid), there are many who carry other names — and explanation is needed to show that they have a connection to Moshe Rabbeinu and King Dovid. In the case of the Baal Shem Tov however, whose name was “Yisrael,” the connection of every Jew to him is apparent, for the general name of each and every Jew is “Yisrael.” Moreover, while a Jew’s individual name is given to him at his Bris, the general name of “Yisrael” belongs to him from birth.
The concept of “Yisrael” being the name of every Jew is associated with the unity of Jews through the writing of a Sefer Torah. “Yisrael” forms an acrostic for “there are 600,000 letters to the Torah,” showing that each Jew in every generation has a letter in the Torah. Since all matters of Torah must be revealed below in deed, the letter each Jew possesses must also be expressed in concrete action — by writing a letter in a physical Sefer Torah in the merit of each Jew. This unites all Jews in a physical deed: Just as a Sefer Torah is “One Torah” so all Jews become one entity. Just as an individual letter by itself does not possess the sanctity of a Sefer Torah (and indeed, being just a letter, means nothing at all), but must join together with all the other letters in the word, paragraph, and entire Torah — so too, when all Jews join together in writing a Sefer Torah they become one entity.
The revelation of Chassidus by the Baal Shem Tov, and in particular the revelation of Chassidus Chabad by our Rebbeim, is the proper preparation and “vessel” to learning the teachings of Mashiach from Mashiach. May it be G-d’s will that very soon we merit the true redemption through our righteous Mashiach, when together with him will be Moshe Rabbeinu, King Dovid, and the Baal Shem Tov, as stated: In regard to Moshe — “Moshe and Aharon will be with them;” in regard to Dovid — “My servant Dovid rules over them;” and in regard to the Baal Shem Tov — since the redemption is effected through the revelation of Chassidus. And together with them will be all the leaders of Chabad, who revealed Chassidus in the manner of “your wellsprings shall spread forth,” thus ensuring that all the leaders of Chassidus will be present — the Baal Shem Tov, the Maggid, the Alter Rebbe, Mitteler Rebbe, Tzemach Tzedek, Rebbe Maharash, Rebbe Rashab, and the previous Rebbe, the leader of our generation.
4. Since it is the “Season of the Giving of our Torah,” we must also find a common point in the Torah of each of the above three — Moshe Rabbeinu, King Dovid, and the Baal Shem Tov. Although Moshe taught the entire Torah, nevertheless, since there is an order in Torah, the beginning of Torah is “In the beginning G-d created the heaven and the earth.” The Torah of King Dovid, who was the “Sweet Singer of Israel,” is the book of Psalms — Tehillim. There are five books in Tehillim (corresponding to the Five Books of the Torah, as our Sages say: “Moshe gave them Five Books of Moshe, and corresponding to them, Dovid gave them the Book of Tehillim which contains five books”). The beginning of Tehillim is the verse “Happy is the man.” In regard to the Baal Shem Tov, the book “Last Testament of the Baal Shem Tov,” although not written by the Baal Shem Tov himself, contains his teachings as recorded by his disciples. The beginning of this book states “Every person must serve G-d with all his strength, for everything must be for the sake (of Above], since G-d wishes that He be served in all ways.” This means that at times when a person cannot learn Torah, when walking and speaking with others, nevertheless, since one must be attached to G-d at all times, He must be served in other ways (besides Torah study). And since G-d wishes to be served in all ways, a person should not be upset that he cannot always learn Torah, since G-d has caused him to speak to others so that he can serve Him in another way.
The common point that runs through these teachings is as follows: The Baal Shem Tov’s teaching talks of the type of service when a person is walking on the way and talking with people — when he must serve G-d in other ways besides Torah study. This is emphasized at the beginning of Tehillim: “Happy is the man who does not walk in the counsel of the wicked, nor stands in the way of sinners — similar to the idea of “walking on the way” mentioned in the teaching of the Baal Shem Tov; and “does not sit in the seat of scorners” — “scorners” being associated with the idea of speech, similar to the speaking with other people mentioned in the teaching of the Baal Shem Tov.
That is, when a person walks on the way and speaks with others, he must be careful, King Dovid in Tehillim tells us, that his walking should not be “in the counsel of the wicked,” and his speech not be of “scorners.” The way to ensure this is through following the teachings of the Baal Shem Tov, that one must serve G-d not just when praying or learning, but also when walking and speaking with others.
This concept is connected with the beginning of Torah: “In the beginning G-d created the heaven and the earth.” our Sages state (Koheles Rabbah 7:1) that “G-d walked 500 years to acquire a name for Himself.” This is associated with the creation of the world, for the Talmud (Chagigah 13a) explains that “from the earth until the firmament is a distance of 500 years” — and hence to create the earth G-d had to walk for a distance of 500 years. The concept of “to acquire a name for Himself” is also connected with the creation, for “name”’ refers to the Torah, since the entire Torah is the Names of G-d — and the heaven and the earth were created for the sake of Torah (“to acquire a Name for Himself”). The connection to the teachings of the Baal Shem Tov then, is that G-d’s walking for 500 years is similar to the idea of walking in the way; and the idea of a “name” is associated with communication with others (a person’s name being necessary not for himself, but for other people) — the idea of speech — “walking on the way and speaking with others.” This is the connection between the three teachings: the beginning of Torah, the beginning of Tehillim, and the beginning of the Last Testament of the Baal Shem Tov.
The above teaching of the Baal Shem Tov is comprehensible and relevant to all Jews, even the most simple. Indeed, it is principally relevant to a simple Jew. A Jew whose whole life is devoted to the study of Torah will find it difficult to serve G-d when he is not studying Torah — when he is “walking on the way and speaking with others.” For since he is accustomed to serve G-d through Torah study and prayer, and very rarely walks or talks with others (i.e. he has no dealings with the world, but is continually in the realm of Torah), he will find it difficult to serve G-d when on the rare occasion he does engage in other matters.
A simple Jew, however, is accustomed to walk and talk with others — when engaging in business, etc. — and hence his principle service is not Torah study, but in engaging in worldly matters in the manner of “all your deeds should be for the sake of Heaven” and “in all your ways you shall know Him.” Such a Jew, although he prays, says Tehillim, and goes to Torah study sessions, may nevertheless feel bad when he compares himself to others who learn Torah the entire day. To such a person the teaching of the Baal Shem Tov is addressed: He should not feel bad, because G-d wishes to be served in all ways. G-d has created him to serve Him through dealings with the physical world, and since this is his mission in life, he should not feel troubled by it — he is thereby fulfilling G-d’s desire. He did not choose to engage in worldly dealings (for he would have wanted to learn Torah all day), but, for different reasons, was forced to do so. Since it was not his choice, it must be G-d’s will that he should thus fulfill his mission in life — and hence there is no reason to feel troubled about it.
The contents of this teaching are also associated with the beginning of Torah. For a Jew to serve G-d when he is dealing with worldly matters, he must always remember that “In the beginning G-d created the heaven and the earth” — everything in the world was created through G-d’s speech (similar to the idea of speaking with others mentioned in the teaching of the Baal Shem Tov). When a Jew remembers this, then, even when engaging in worldly matters, he serves G-d, for his doing so is because G-d, Who created all matters in the world, wishes it so.
Likewise, the contents of the Baal Shem Tov’s teaching is connected with the beginning of Tehillim, said by King Dovid. For a person’s walking and speech to be proper — “Happy is the man who does not walk in the counsels of the wicked, nor stands in the way of sinners, and does not sit in the seat of scorners” — a person must conduct himself as a “king” (King Dovid). Just as the “king speaks and the wall is uprooted,” so too a person must defeat and eliminate the Yetzer Horah which “appears to them as a mountain.” Doing so then enables a person to be successful in serving G-d even when engaging in worldly matters. In plain terms, this means that despite having to engage in worldly matters, even to the extent of talking to non-Jews, when he conducts himself as a “king,” his conduct is consonant to fulfilling his mission in the world to the extent that in all his deeds he is scrupulous in every detail of Torah — speaking truthfully, not depriving others of livelihood, etc.
In the light of the above, we see that the common point in the Torah of Moshe, Dovid, and the Baal Shem Tov is the emphasis on service associated with worldly dealings. This is connected with that spoken previously concerning the obligation to work with all Jews, especially those on a low level. And with those people, to work in the area of deed specifically, since “deed is the essential thing.”
Indeed, there is a special distinction in working with simple people, even in the area of spreading Chassidus. The Alter Rebbe writes that when one prays to G-d, it must be to “Him and not to His attributes.” A Jew who is learned in Torah, both the exoteric and the esoteric, and knows of the different celestial spheres, etc., finds it difficult to pray directly to “Him,” since he is so conversant with all of G-d’s emanations. A simple Jew, however, who has no knowledge of these lofty matters, has no problem in addressing himself directly to G-d, to His very Essence. Hence the ultimate in spreading Chassidus is associated with simple Jews, since they can reach and “take” G-d’s essence.
The greatness of deed is emphasized in the beginning of Tehillim, “Happy is the man.” Our Sages say that “‘Happy’ is written twenty times in Tehillim,” and it is explained in or HaTorah that the number twenty alludes to the celestial sphere of “Kesser,” which is above the order of descent of the worlds (i.e. an extremely lofty spiritual level). The concept of “Happy” at the beginning of Tehillim is said in reference to service in this world, in deed, and therefore it goes on to say “Happy is the man who does not walk in the counsel of the wicked.
It is specifically this service which is associated with the concept of “Happy” — the lofty level of Kesser.
Our Sages say that King Dovid began the Tehillim with the words “Happy is the man,” because it is associated with the words with which Moshe Rabbeinu ended his blessing to Israel (Devarim. 33:29) “Happy are you, Israel.” Since the beginning of things are rooted in their conclusion, the concept of “In the beginning G-d created the heaven and the earth” (the beginning of the Torah) — the creation of the physical world — is associated with the concept of “Happy are you, Israel” (the conclusion of the Torah). This once again emphasizes the greatness of deed.
Through our efforts in working with others, including those on a low level, in the area of actual deed, and in the manner of delight (the lesson learned from Shavuos falling on Shabbos), we effect unity among all Jews. And very soon we merit the fulfillment of the promise “The glory of the L-rd will be revealed and all flesh will perceive it together for the L-rd has spoken it,” in the full and complete redemption through our righteous Mashiach.
5. In the month of Nissan, we talked of publishing new collections of Torah thoughts, in two different ways. Firstly, to publish separate collections of original Torah thoughts in every country (and if it is large enough, in every city separately), by collecting the Torah thoughts of men great in Torah residing in that particular country. Secondly, in addition to those collections published separately in each individual country, to publish one general special collection, containing the original Torah thoughts of Torah greats all over the world.
However, so far no concrete action has been produced. Some have collected Torah thoughts in manuscript form, but not yet published them. Others have talked to people about it, but not yet received even their manuscripts. others have not even begun to do anything at all! Although some efforts have been invested (as above, collecting the manuscripts etc.), as long as the work is not finished — printed, bound and ready for reading — it is not a complete work!
Hence, those who are in the middle of this work, should hasten to finish it; and those who have but started — and certainly those who haven’t even begun — should begin immediately. And may it be G-d’s will that through the publication of these new Torah thoughts, such that they are gathered and collected together, we merit very soon the fulfillment of the promise “You shall be gathered one by one children of Israel.”
There are present at this farbrengen people who will be traveling to places that will be celebrating the conclusion of writing one of the general Sefer Torahs to unite all Jewry. I will give them “mashke” from this farbrengen so that the conclusion of the Sefer Torah will be a continuation of this farbrengen held “with a multitude of people” in a synagogue and study-hall where the previous Rebbe, the leader of our generation, learned, prayed, engaged in great works — and influenced all Jews for all generations.
May it be G-d’s will that the conclusion of the general Sefer Torah in each place be in a good and successful hour, and likewise the beginning of the writing of the next Sefer Torah.
[The Rebbe Shlita then gave bottles of mashke for the conclusion of the Sefer Torahs in Buffalo and Eretz Yisrael, and a bottle for the conclusion of a forthcoming Sefer Torah of Yeshivas Tomchei Temimim Lubavitch.]
6. In connection with the concept of the beginning of Torah — “In the beginning G-d created the heaven and the earth” — it is explained in Sefer Yetzirah that the creation of the world was “with 32 paths which are “ten Sefiros ... and twenty two letters.”
In a lighter vein, we could say the following: The word in Hebrew for “In the beginning” — “bereishis” — has six letters. In Sefer Yetzirah, it is explained that every word contains combinations and permutations of its letters. [For example, a 3 letter word has six combinations (3 x 2); a 4 letter word has 24 combinations (4 x 3 x 2); and a five letter word has 120 combinations (5 x 4 x 3 x 2).] Hence the word Bereishis, which contains 6 letters, has 720 combinations. Now, since as explained above in Sefer Yetzirah, the world was created (“In the beginning ...”) through the twenty-two letters of the Aleph-Bais, when we add 22 and 720, we have the sum of 742 — which is this year — (5,) 742! In Hebrew, this is “Tof, Shin, Mem, Bais,” which is an acrostic for “Tiyeh Shnas Bias Mashiach” — “It will be the year of Mashiach’s coming.” Obviously, we need not wait until the conclusion of year 5742, but the redemption can be immediately.
May it be G-d’s will that very soon we merit the fulfillment of the promise alluded to in the acrostic “742” — “it will be the year of Mashiach’s coming” — when we will go out from exile and go to receive our righteous Mashiach with all the general Sefer Torahs, together with all Sefer Torahs in all synagogues and study-halls. And together with all the Sefer Torahs, all Jews leave exile — “all your people are righteous” — each having a letter of their own in a Sefer Torah.
7. Now is also the appropriate place to announce about the gatherings of Jewish children of pre Bar/Bas mitzvah age (Tzivos Hashem) in the days following Shavuos (until the 12th of Sivan). At these gatherings the children should be told that after the “Season of the Giving of our Torah” they must make a tally of the good resolutions undertaken on Shavuos, and to extend this to the whole year. Through this all Jews — led by Tzivos Hashem — merit to speedily receive our righteous Mashiach. As a beginning, the children (and following them, the adults) should sing the song “Sheyiboneh” (“The Bais HaMikdash be speedily rebuilt in our days, and grant us our portion in Your Torah”).