Igrot Kodesh · Letter 9496

By the grace of Hashem,

In the days of the Omer* count 5728,
Brooklyn, New York,

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

I greet you and bless you,

This time[1], your annual convention takes place in the auspicious days connected to the Shabbat* that blesses the month of Sivan*, the third month[2] — the month of the giving of the Torah*.

The Torah* tells us[3] that on the day of Rosh Chodesh* Sivan*, the children of Israel* arrived near Mount Sinai* and attained the unity[4] expressed by the words: "And Israel* camped there"[3] — in the singular. The entire people of Israel* was then like one person, united and bound together in the resolve to receive the Torah* and the Mitzvot*.

The importance of this moment can be established from the affirmation of our Sages*[5], according to which the unity of the people of Israel* was the cause of the giving of the Torah*.

It has been emphasized many times that the people of Israel* knows essential moments, of particular content regarding Torah* and Judaism*, in which women receive a determining role. One such moment is family unity[4], of which the woman holds the fundamental keys — unity between parents and children, between the parents themselves, and between the children themselves. In this matter, as can be observed most clearly, the wife and mother have much to say — often even more than the husband and father. This is one of the reasons why she is called "mistress of the home"[6].

It is also clear that unity among Jews*, in the broad sense — among families and throughout the entire people — depends on that of each family in particular. Whenever family unity is called into question — which may Hashem prevent — one cannot hope for greater unity to be established among all families.

Even if family unity is the best possible, the problem of unity of the Jewish people as a whole still remains. Indeed, the foundation of true Jewish unity is, as stated above, the Torah* and the Mitzvot*.

At all times, it has never been easy to achieve this unity. Nevertheless, this problem has become much more complex in our day, on account of the "freedom" of the "free" countries, whose inhabitants face no constraint regarding their place of residence, their activity, their approach to education, their opinions, their ideas, and everything else.

All these geographic, social, and cultural differences and distinctions are the direct consequences of the current "freedom." From these new situations have come new problems, new difficulties, which entail just as many demands[4] — for with the proper approach and firm determination, effective solutions can indeed be found.

I hope that the convention of Chabad* women and girls this year will pay the appropriate attention to the problems just raised and to what follows from them, without underestimating the broad possibilities and extensive capacities available to Jewish women in general, and to Chabad* women and girls in particular. Indeed, it is certain that the role[7] entrusted to them by divine Providence never exceeds the strengths and means[8] Hashem grants them to put it into practice in their lives.

Above all, it is essential that the convention serve to strengthen and develop concrete actions, since[9]: "the act is essential"[4]. May Hashem cause action and accomplishment to take place to the fullest possible extent, making full use of one's capacities, in joy and enthusiasm. With my blessing of success and to announce good news to me, both spiritual and material,

M. Schneerson,

Notes

(1) See Likkutei Sichot*, vol. 8, p. 241.
(2) After that of the Exodus from Egypt*, Nissan*.
(3) Yitro* 19, 1–2. See the Mechilta* and Rashi's* commentary on this verse.
(4) The Rabbi underlines: "unity," "And Israel camped there," "unity," "demands," and "the act is essential."
(5) See Midrash Vayikra Rabbah*, ch. 9, paragraph 9, Derekh Eretz Zuta*, the chapter on peace, Tanchuma*, Bober edition, Parashat Yitro*, ch. 9, and Likkutei Sichot*, vol. 21, from p. 100.
(6) See Midrash Bereishit Rabbah*, ch. 71, paragraph 1, and the Zohar*, vol. 1, p. 154a.
(7) See, regarding this, Midrash Bamidbar Rabbah*, ch. 12, paragraph 3.
(8) See tractates Ketubot* 67a and Avodah Zarah* 3a, Midrash Tanchuma*, Parashat Naso*, ch. 11, Midrash Bamidbar Rabbah*, ch. 12, paragraph 3.
(9) Tractate Avot*, ch. 1, Mishnah* 17.