Igrot Kodesh · Letter 9370

By the grace of Hashem,

Days of Selichot* 5727,
Brooklyn, New York,

To the sons and daughters of Israel,
wherever they may be,
may Hashem grant you long life,

I greet you and bless you,

We are[1] at the conclusion of 5727, a year of Hakhel*[2] — the particular Mitzvah* performed once every seven years[3], during the year following the Shemitah*, by assembling*[2] the people — men, women, and children — in the Temple*, with the aim of encouraging and strengthening them in Torah* and Mitzvot practiced with fear of Hashem[4].

Like everything that belongs to the Torah*, Torah of life[2] — instruction for life — the Mitzvah of Hakhel* is also reflected in various aspects of daily existence. We will focus here on one of these aspects, during these days of moral stocktaking intended to yield the conclusions and resolutions required, in preparation for a new year that will be better in every respect. But we will first introduce a preliminary concept.

* * *

A person's life generally receives three forms of expression[5]: thought, speech, and action[2]. According to an established principle, nothing is ever entirely lost, and this is true of the thoughts, words, and deeds*[2] of every person[6]. Indeed, those of yesterday, the day before, or even further back have not disappeared. They exert an influence today and will continue to do so tomorrow. One can, moreover, observe concrete and effective results of this, for oneself and for all those around one.

A second point must be added. It might seem that once an action has been performed it is beyond the person's control, for one cannot go back to the past and no one can make it live again. But in reality such a conception is not correct. For Hashem has granted to man a divine power — that of Teshuvah*[2] — which can also modify the past. For Teshuvah* does not only transform one's approach for the future. It can also act, in a direct*[2] manner, on the past, modify it and even change it entirely. Through Teshuvah, misdeeds lose their condemnable aspect; "sins committed intentionally become as if they had been committed inadvertently*[2]." Furthermore, it is even possible to make of them positive accomplishments, and then*[7] "sins committed intentionally are transformed into merits*[2]."

There is yet another point. Certain practices reveal themselves, at specific moments, with greater enthusiasm and attention than at other periods. All this leads us to define the particular character of Hakhel*[2] at the present time.

* * *

Each year, when this period returns, a person must conduct a moral stocktaking of his thoughts, his words, and his deeds*[2] over the course of the year just passed. This prepares him for Rosh Hashana*, for on that day he will accept the absolute sovereignty of the "Creator of the world*[2]" and the "King of the world*[2]." Yet this must be done with even greater submission and motivation, at the conclusion of a year of Hakhel*[2]. For in its moral import, the Hakhel*[2] recalls and requires that one gather one's thoughts, words, and deeds[8], so as to place them in one's inner Temple*[9], submitting oneself entirely to the King — to Hashem*[10].

At the conclusion of this year, the year of Hakhel*[2], a Jew must therefore conduct a specific moral stocktaking in the spirit of this Mitzvah. He must take a firm resolution to transform his thoughts, his words, and his deeds in his daily existence, whenever this is necessary. He must correct and improve those that need greater fullness. He must introduce more enthusiasm and vigor into those that were irreproachable only relative to the moral situation of ordinary months, so as to vivify them with the spirit of the present time, on the eve[11] of the coronation of the King*[2]. In such a case, thoughts, words, and deeds must be entirely different, on a far higher level.

In this way one will attain a full revelation of Divinity in one's personal existence, in one's surroundings, and throughout the entire world*[12], in accordance with the words of the prayer: "Reign over the entire world*[2]… and they will know*[2]… and they will understand*[2]… and all living beings will proclaim: Hashem, Hashem of Israel, is King. His sovereignty extends over all*[2]."

If one recognizes that nothing is lost, one will understand that there is no reason to be sad and gloomy — not only regarding the future, but also regarding the past. On the contrary*[13], one has the absolute certainty that Hashem reveals His Providence to each and every person, that He grants His help for every positive movement*[14], for every accomplishment. One can thus envision the preparations for the new year with the greatest joy*[15]. And even if there is genuine reason to feel affected regarding certain actions performed during this past year, one will have the immense joy of being able to tell oneself that Hashem has granted the means to transform even sins committed intentionally, Hashem forbid, into merits. And of course, what is done with joy and conviction proves to be far more fruitful. May Hashem grant that each and every person within all of Israel fully seize all these opportunities, with joy and with enthusiasm. With my blessing that you be inscribed and sealed for a good year,

Menachem Schneerson,

Notes

(1) See Likutei Sichot*, vol. 9, p. 447.
(2) The Rebbe underlines the words: "Hakhel," "assembling," "Torah of life," "thought, speech, and action," "thoughts, words, and deeds," "Teshuvah," "direct," "sins committed intentionally become as if they had been committed inadvertently," "sins committed intentionally are transformed into merits," "Hakhel," "of his thoughts, his words, and his deeds," "Creator of the world," "King of the world," "a year of Hakhel," "Hakhel," "the year of Hakhel," "coronation of the King," "Reign over the entire world," "they will know," "they will understand," and "all living beings will proclaim: Hashem, Hashem of Israel, is King. His sovereignty extends over all."
(3) See letter no. 9217 on this subject.
(4) The Rebbe notes at the bottom of the page: "See the verse Vayelech 31:12: 'Gather… so that they may learn to fear Hashem your Hashem and hasten to do…' The Rambam*, at the beginning of chapter 3 of his laws of Chagigah*, says: 'It is an Injunction to assemble them and read the passages that encourage them in the observance of Mitzvot, strengthening them in the true faith.'"
(5) The Rebbe notes at the bottom of the page: "See, in this regard, the Tanya*, at the beginning of chapter 4 and at the beginning of chapter 6."
(6) The Rebbe notes at the bottom of the page: "See the Tanya*, chapter 29, p. 36b and Igeret HaTeshuvah*, chapter 6. The Zohar*, vol. 3, p. 121b, mentions only action and speech. This can be justified based on the beginning of Kuntres Acharon of the Tanya, commenting on the Zohar*, vol. 3, p. 105a, but this analysis could be further deepened."
(7) The Rebbe notes at the bottom of the page: "Tractate Yoma 86b and Rashi's commentary, which says: 'the sin is entirely uprooted.' And the Halacha*, in tractate Ketubot 74b, applies this principle to a woman who marries on the condition of having made no vow and then goes to a Rabbi after her marriage to have her vow annulled. When he does as she requests, her marriage acquires retroactive validity." The Rebbe underlines, in this note: "after her marriage" and "retroactive validity."
(8) The Rebbe notes at the bottom of the page: "See Likutei Torah*, in Parashat Tetzei, pp. 36a and 37a."
(9) The Rebbe notes at the bottom of the page: "As it is said (Terumah 25:8): 'They shall make Me a Sanctuary and I will dwell among them,' as the Shnei Luchot HaBrit*, gate of letters, at the letter Lamed, explains. See the verse Jeremiah 7:4 and Likutei Torah*, at the beginning of Parashat Pekudei." The Rebbe underlines, in this note: "among them."
(10) The Rebbe notes at the bottom of the page: "For the Mitzvah of Hakhel consists in 'hearing the reading of the king and considering that one heard it directly from Hashem, for the king is His emissary charged with transmitting His Words,' according to the terms of the Rambam* at the end of the laws of Chagigah."
(11) The Rebbe notes at the bottom of the page: "Which takes place on Rosh Hashana*, according to tractate Rosh Hashana 16a. This was indeed the case at the very first Rosh Hashana, as tractate Rosh Hashana 31a and the Pirkei DeRabbi Eliezer, chapter 11, report."
(12) The Rebbe notes at the bottom of the page: "In all the worlds — Asiyah*, Yetzirah*, Beriah*, and Atzilut* — as well as in the forces of evil, in order to reduce them, according to the Mishnat Chassidim*, in the tractate 'Eve of Rosh Hashana,' chapter 8, Mishnah 2."
(13) The Rebbe notes at the bottom of the page: "See the Tanya* from chapter 26 onward."
(14) The Rebbe notes at the bottom of the page: "Tractate Yoma 38b says: 'One comes to the aid of one who wishes to purify himself.'" The Rebbe underlines, in this note: "one who wishes."
(15) The Rebbe notes at the bottom of the page: "For the Mitzvah of Hakhel is performed during 'the time of our joy.' According to the terms of the Chinuch*, at Mitzvah no. 612: 'One of the sources of this Mitzvah is to gather and accumulate positive merit, so that Hashem may rejoice in His creatures.'"