Igrot Kodesh · Letter 9319

By the grace of Hashem,

Lag BaOmer* 5727,
Brooklyn, New York,

To the twelfth annual convention of Chabad* women and girls,
may Hashem grant you long life,

I bless and greet you,

It has been emphasized many times[1] that this year has a particular content, since it is the year[2] of Hakhel*[3] — the particular Mitzvah* consisting of assembling all the Jews, men, women and children, in the year following the Shemittah*, in order to strengthen their fear of Hashem and their observance of the Mitzvot*, daily.

Although the Mitzvah* of Hakhel*[3] had a particular time and a specific place — the Temple — the teaching of the Torah is nonetheless immutable, so that this Commandment, in its moral dimension, can apply at all times, in all places, and perhaps even more so nowadays than before.

In its spiritual scope, the Mitzvah* of Hakhel*[3] serves to strengthen the eternal bond that exists between the eternity of the Torah and the eternity of every Jew, of all Jews, emanating from their divine soul, which is[4] "a portion of actual Divinity from above"[3] and which vivifies each one — man, woman or child.

* * *

This letter is written on Lag BaOmer*[3] — a date that is also linked to what has just been said, through the two most important events of this day:

Indeed, it is on this date that a situation was repaired*[3] in which[5]: "one did not show respect to the other"[3]. As a result, the epidemic spreading among Torah scholars ceased, in the time of Rabbi Akiva*. Of course, this repair was obtained by strengthening the fear of Hashem*[3], the love of Torah*[3], the love of one's neighbor*[3], the attachment and eternal unification of Jews with Hashem, of Jews with the Torah, and of Jews with each other.

Moreover, Lag BaOmer* is also the Hillula* of Rabbi Shimon Bar Yochai*, who declared: "I am capable of acquitting the entire world in the judgment of the Heavenly Tribunal"[3], as taught in Tractate Sukkah 45b and the Avot DeRabbi Natan*, at the end of chapter 16. Indeed, he was capable of finding a merit in every Jew, through the divine soul that vivifies him. Consequently, a Jew cannot and does not wish to separate himself from Divinity[6].

* * *

In connection with what has just been said, this year's convention — whose theme and leitmotif is the eternity of the Torah*[3] — takes on a particular dimension. The role of a Jewish woman and young girl is to strengthen the bond between Jews and the Torah. This idea is particularly underscored by the notion of Hakhel*[3]. Indeed, not only were women obligated to practice this Mitzvah*, but they were also required to bring the young children. For the education and formation of Jewish children, from their birth until they grow up, rest, in very large part, on the woman. It is essentially the Jewish mother who leaves her mark on the child and who is at the origin of his profound development.

May Hashem bring it about that this convention be imbued with the spirit of Hakhel*[3] and of Lag BaOmer*[3] — as has just been seen — that it strengthen the eternal bond of the Jewish soul with that of the Torah and of the Mitzvot*, daily, first within the circle of one's own family, then in ever larger circles of Jewish women and girls. May the clarity and warmth of Chassidut*, with its emphasis on the love of Hashem*[3], the love of Torah*[3] and the love of one's neighbor*[3], vivify your accomplishments in an ever-increasing manner and with ever-growing success. With my blessing of success, that you give me good news, both spiritually and materially,

M. Schneerson,

Notes

[1] See the Likutei Sichot*, vol. 7, p. 334.
[2] See regarding this the letter n°9217.
[3] The Rabbi underlines the words: "Hakhel," "Hakhel," "Hakhel," "a portion of actual Divinity from above," "Lag BaOmer," "repaired," "one did not show respect to the other," "the fear of Hashem," "the love of Torah," "the love of one's neighbor," "I am capable of acquitting the entire world in the judgment of the Heavenly Tribunal," "the eternity of the Torah," "Hakhel," "Hakhel," "Lag BaOmer," "love of Hashem," "love of Torah" and "love of one's neighbor."
[4] According to the beginning of the second chapter of the Tanya*.
[5] According to Tractate Yevamot 62b. See the commentary of the Meiri* at this reference.
[6] See regarding this the letter n°8922.