1. The Talmud declares that a gathering of Tzaddikim is “good for them and good for the entire world.” Since “and your nation (the Jewish people) are all Tzaddikim,” it follows that every gathering of Jews throughout the years produces good results.[11] This concept is reinforced by the Alter Rebbe’s comments in Tanya on the Zohar’s statement “The Divine presence rests over every group of ten Jews!” The Alter Rebbe writes, “I heard from my teachers[12] that if an angel were standing in the presence of a gathering of ten Jews (even if they were not occupied with Torah) unlimited and infinite fear and awe would fall upon him from the Shechinah that dwells over them, to the point that his existence would be totally nullified.[13]

The positive effects of this gathering are further strengthened by the presence of many times ten Jews. The Talmud records an opinion that requires different additions to the Birchas HaMazon (Grace after meals) depending on the number of people attending the meal. The Halachah remains, however, that an addition is made when ten people attend, but for greater numbers no changes are made. Nevertheless the fact that there is an opinion that calls for such additions shows that a gathering of many Jews contains greater importance.

This gathering is particularly important now, when we need special blessings. Though the Talmud Yerushalmi states that on Erev Rosh Hashanah we already “dress in white and robe ourselves in white” as a sign of joy and confidence, knowing that we will prevail in the judgment of Rosh Hashanah. Furthermore, since “your nation are all Tzaddikim” and on Rosh Hashanah “Tzaddikim are immediately inscribed for life” we are definitely assured of a good year. However, we must work for an increase in these blessings, to the extent that they will bring unlimited wealth. Not only should our needs be met,[14] but we should also be blessed with wealth that knows no bounds.[15] Therefore, no matter how great were the blessings that we received on Rosh Hashanah, we should strive to enhance and increase their power. This can be accomplished through prayer during the ten days of Teshuvah. The Rambam writes that “even though Teshuvah and supplication are always good, they are particularly good and immediately acceptable in the ten days between Rosh Hashanah and Yom Kippur, as it is written ‘seek G-d when he is found.’ Therefore, the ten days of Teshuvah are an appropriate time to gather together. Then, the Divine Presence will rest and “in the Presence of the King we will find life.” All the negative influences will be annulled and our inscription for a good year enhanced.[16]

The service of Teshuvah has a connection with the present occasion — a Yahrzeit. Teshuvah is usually considered a service of repentance for sin. However, in Tanya, the Alter Rebbe explains that Teshuvah is not necessarily connected with sin, but is rather a process in which the soul connects with its G-dly source. The verse, “the spirit returns unto G-d,” reflects the true service of Teshuvah. A Jew by nature stands above sin. Every Jew wants to fulfill Torah. This is his true desire.[17] Not only the higher spiritual levels of the soul but also the aspects of the soul that are enclothed in the body want to carry out G-d’s will. Through Teshuvah, the soul becomes united with its G-dly source. In fact the bond is strengthened by the experience of the physical plane “the essence of the Divine Presence is found in the lower world.[18]

Hence there are two aspects in Teshuvah: the elevation of the physical from below to above, and the drawing down of spirituality and G-dliness from above to below. These two aspects can be better understood by comparing the Jewish and gentile conceptions of Teshuvah. The gentiles perceive Teshuvah as repentance, regret over one’s past actions. From a Jewish perspective, Teshuvah means return. Repentance implies bitterness over ones faults. Return implies a return to one’s true self. A Jew is naturally connected to Torah and Mitzvos. Any sin that he commits is only a result of his Yetzer Hara (evil inclination), that forced him to do so.[19] Therefore, Teshuvah means to return, to come back to our own selves, to our G-dly source.

This service in turn brings about the higher level of Teshuvah, the drawing down of G-dliness and spirituality. Then, the G-dly source of his soul, the aspect of soul that stands above all form and limitation, becomes manifest in the aspect of soul that is enclothed in the body.

The concept of Teshuvah is also related to the rebirth of the dead. Teshuvah is a figurative “rebirth of the dead.” When a Jew sins, he is considered dead, while through Teshuvah he returns to life. His soul (which was also present at the time of the sin but in a non-manifest manner) becomes revealed in the life energy of his body. Then even his feet[20] run to do Mitzvos.

This brings out the connection between a Yahrzeit and Teshuvah. A number of times it was mentioned that a Yahrzeit should not cause sadness, but should rather motivate those left alive to perform the service of Teshuvah. That service evokes the higher level of Teshuvah, the manifestation of G-dliness in all aspects of the world, and eventually brings to the rebirth of the dead.

Teshuvah must also be connected with joy.[21] The Rambam writes that “the joy with which a person rejoices in the performance of a Mitzvah is a great service.” This applies to every Mitzvah. How much more so should Teshuvah, a Mitzvah that compensates for all the faults of our service of Torah and Mitzvos, be definitely carried out with joy. This is especially true of Teshuvah out of love, when in addition to the fact that “no reminder is made of one’s sins at the day of judgment,” one’s sins are transformed into merits. These merits are even higher then the merits achieved by a Tzaddik. Since Teshuvah is so powerful, it should be carried out with joy.

When the service is carried out with joy, then “joy breaks down barriers” — the barriers of the body and the barriers of the animal soul, and also the barriers of Golus. This will bring us to celebrate the Messianic redemption, when “those who lie in the dust will arise and sing” and we will enter Yerushalayim and bring the sacrifices in the Temple, speedily in our days.

2. The three Mivtzoim that are connected with Jewish women — the lighting of Shabbos candles, Taharas Hamishpachah, and Kashrus, have a connection to tonight’s gathering. The name Chana [Trans. Note: The Rebbe’s mother’s name was Chana] is an acronym for three Hebrew words: Challah, Nidah, and Hadlakas Hanar (lighting of the Shabbos candles). The mitzvah of Challah refers to the entire realm of Kashrus because, as Rashi explains “the entire meal is alluded to in the term ‘bread’.” On a larger scale, bread is often used as a metaphor for all of a person’s needs. Concerning Challah, the Torah declares “You shall offer up... the first of your dough” and only afterwards should to tend to our matters.[22] The word Nidah stands for the Mitzvah of Taharas Hamishpachah and Hadlakas Hanar for the Mitzvah of Shabbos candles. The last mitzvah particularly aims at bringing about Sholom Bayis, peace in the home; including also peace in G-d’s home, the world at large.

The Mitzvah of Kashrus also has a connection to peace. The Rambam teaches that everything we eat influences our character. Eating the flesh of a carnivorous animal or bird brings about greedy and cruel personality traits.[23] Therefore, in order to avoid argument and insure peace it is necessary to spread the Mitzvah of eating Kosher food.

The principle of peace and particularly Sholom Bayis (peace in the home) was exemplified by Rebbitzin Chana. The Talmud teaches that when a husband goes up (for example moving from Babylon to Israel) his wife must go with him. However, when he goes down (moving from Israel to Babylon, for example), his wife does not have to go with him. In the case of Rebbitzin Chana, her husband was sent to Golus (exile) a punishment which the Sefer HaChinuch considers more severe than death. Rather than remain at home and content herself with sending packages, etc. she went with him, stayed the entire time with him, and suffered the same difficulties. She persisted in these actions even though others counseled her against it.

Her behavior should serve as an example of true “Sholom Bayis.” We can easily appreciate how necessary it is to emulate her actions, particularly now that G-d has blessed the Jewish people and brought them to a generous country. Here especially, the relationship between husband and wife should be one of “love and friendship, harmony and fellowship.” The relationship between G-d and the Jewish people is compared to that of man and wife. An added stress in the area of “love and friendship, etc.” between man and wife on the physical plane will bring about a greater revelation of the same qualities in the relationship between G-d and the Jewish people. Then G-d will return your captivity” with the coming of Mashiach, speedily in our days.[24]

   

Notes:

11. (Back to text) To produce such results the gathering need not be connected with a point of Torah. It merely must deal with matters that are permitted by Torah.

12. (Back to text) Whenever the Alter Rebbe wrote “my teacher” he referred to the Maggid. When he wrote “my teachers” he referred to the Maggid and the Baal Shem Tov.

13. (Back to text) The question might arise: If the G-dly influence is so great, why don’t we feel it? Why don’t we see it? However, our lack of perception does not minimize the existence of these G-dly forces. Someone with “open eyes” does see, and if we don’t see, it is a sign that something is lacking in our service.

14. (Back to text) Even though the Talmud comments that since a Jew is a descendent of Avraham, Yitzchok, and Yaakov, even a feast comparable to that offered King Solomon at the height of his reign is insufficient for him. Still each person as an individual has limited needs which are established by his own habits.

15. (Back to text) The need for unlimited wealth can be appreciated from the Talmud’s statement “a person will not die having accomplished half of his desires.” Why? On the surface, if he lives a long life and is blessed with success (and proceeds from “strength to strength”), he should satisfy at least half of his desires. However, desire is not something that can be satisfied, since “one who has one hundred wants two hundred, one who has two hundred wants four hundred.” Therefore, true wealth must be unlimited.

16. (Back to text) In general the ten days of Teshuvah can be broken up into two periods: The first five days which we connect to Rosh Hashanah and the second five, which are related to Yom Kippur. This division is particularly relevant to the present gathering since today, the sixth of Tishrei, begins the second five day period of the ten days of Teshuvah. Yom Kippur is the time “for all to do Teshuvah... it is the high point of atonement and forgiveness for Israel.” Many blessings are connected with it. Therefore, the days that are closer to Yom Kippur have a stronger connection with our being “sealed in the book of good life.”

17. (Back to text) This principle can be illustrated through a Talmudic law. A “get” (bill of divorce) must be given willingly. In certain cases, a Jewish court may order a “get” to be given. If the husband protests, the court has the right to compel him to give the “get” by beating him until he says “I consent.” On the surface, such forced consent can hardly be considered a willful action. Yet, the Rambam, explains that since at heart every Jew wants to fulfill Torah (and therefore would comply with the directives of a Jewish court) his consent is in fact a true expression of his genuine sub-conscious desires.

18. (Back to text) The revelation of the “essence of the Divine Presence” departed from the world through sin, but returned through the service of Tzaddikim. Likewise, every Jew through his service of Torah and Mitzvos reveals G-d’s presence in the world.

19. (Back to text) Therefore, one of the Hebrew words for sin is “Aveira” which literally means to cross over. Sin makes a Jew cross from G-d’s property into the realm of evil.

20. (Back to text) The feet were chosen as an example because they are the lowest aspect of the body. The foot’s heal is called “the angel of death in man.” However, Teshuvah is so powerful that even the foot, the aspect of death, becomes alive — runs to fulfill a Mitzvah.

21. (Back to text) Teshuvah must be performed with joy. The ten days of Teshuvah are called days of awe. This awe does not negate the joy that we should feel. On the contrary, we must “rejoice with trembling.” We should feel fear and trembling. Yet that fear should be connected with rejoicing.

22. (Back to text) In Hebrew, the word for dough (‘Arisa’) can also mean bed. On that basis our Seforim have interpreted the above verse as follows — as soon as one arises from bed, he should give to G-d: he should say Modeh Ani, Pray, study Torah and only then begin his business affairs.

23. (Back to text) For that reason, our Rabbis have taught that although we are allowed to use non-Jewish women to nurse our children, we should be careful since the non-kosher food they eat can effect the character of our children.

24. (Back to text) The literal translation of this verse allows for the interpretation “G-d will return with your captivity,” meaning that the Shechinah (Divine Presence) went into exile with the Jewish people and will return from exile with them.