The Communicators Of The Torah
Sichos in English

N’shei u’Bnos Chabad Convention; 28th of Iyar, 5751

1. In preparation for the commemoration of the giving of the Torah, it is customary each year to hold this Convention of Jewish women.

The Torah was given to the entire Jewish people. Furthermore, as obvious from the verse “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov,” the Torah is given as an inheritance to every member of the Jewish people, i.e., to all the descendants of the Patriarchs — Avrohom, Yitzchak, and Yaakov — and the Matriarchs — Sara, Rivka, Rachel, Leah, as well as Bilha and Zilpa. These are the ancestors of the entire Jewish people, including those of the generation of the Redemption, who will serve in “the Sanctuary of G-d established by Your hands.”

It is our service in the era of exile which prepares for this revelation. We see a parallel in the Jewish people’s preparations for the giving of the Torah. Our Sages explain that before the exodus, the Jewish people  had been informed that they would be given the Torah as Moshe was promised, “When you take the people out of Egypt, you will serve G-d on this mountain.” When they left Egypt, they yearned to receive the Torah and in eager anticipation they counted the days until the giving of the Torah.

Similarly, each year, this pattern repeats itself. On Pesach, G-d chooses the Jewish people  as His nation. Afterwards, we count the Omer, and on the holiday of Shavuos, we relive the experience of the giving of the Torah.

There is an interesting concept in regard to the Counting of the Omer: Generally, one counts when there is a possibility of an increase or a decrease and one needs to know the exact number of days. In regard to the Counting of the Omer, however, the number of days is fixed and there is no possibility for change.

In contrast, there may appear to be changes in regard to the content of these days, i.e., our conduct may be desirable or the opposite, but this is not what is being counted.

In truth there is no genuine possibility of change regarding our conduct, as well. The giving of the Torah represents the full expression of G-d’s choice of the Jewish people as His nation. At that time, His true desire and will for the Jewish people was expressed. This choice makes it certain that a Jew will fill his days and weeks with G-dliness, conducting himself in his day-to-day life as G-d desires. This is a clear and certain reality.

This applies to every Jew — men, women, and children. Indeed, in this regard, women are given prominence over the men, for before giving the Torah, G-d approached the women first. Although the Ten Commandments were directed to each member of the Jewish people, before the giving of the Torah, G-d gave precedence to the women. This is because the woman is the akeres ha’bayis, a term which can be interpreted to mean ikro shel bayis, the essence of the home. It is women who have the unique emotional nature necessary for them to shape the personalities of the members of their household, particularly, the young children. A woman teaches with all her heart, with life and energy, and also with the softness and sensitivity which make her listeners more receptive. And thus, it is through Jewish women that the Torah has been communicated to the entire Jewish people throughout the generations, including the generation of the Redemption. And it was for this reason that G-d told Moshe to approach the women first and tell them — in a pleasant and good-spirited manner — that G-d is prepared to grant the Torah (His wisdom and His will) to the Jewish people, to the people as a whole and to each person individually.

Thus, the role and the mission that has been granted to Jewish women is to educate their children. It is a holy obligation incumbent on each woman to do what she can in the field of education. (This also includes increasing one’s own education, for doing so will inevitably allow one to educate others more effectively.)

In particular, this should be expressed in training one’s daughters to light candles before the Shabbos and before the festivals, and in doing so, to increase the light in their homes.

There is a connection between the above concepts and the Counting of the Omer, for the Counting of the Omer is a preparation for the giving of the Torah. The seven weeks of the Counting of the Omer have an effect on the entire year, making it a year of Torah and mitzvos, and thus a year of financial success. This is reflected in Parshas B’Chukosai, where G-d promises that “If you walk in My statutes,” He will grant us an abundance of material blessings, including the blessing “And I will have you proceed upright” — i.e., our subjugance to the gentile nations will be nullified and we will be able to proceed with pride to the Redemption.

Herein, there is also a connection to Jewish women, for the Arizal relates that just as “in the merit of righteous women, our ancestors were redeemed from Egypt,” the coming of the ultimate Redemption is likewise dependent on Jewish women.

This will be accomplished by fulfilling the mitzva of lighting candles on the eve of Sabbaths and festivals, an activity which brings light into the home and particularly, into the room in which the festive meal is served, a meal which consists, of course, only of kosher foods and beverages, i.e., fit to become consumed by a Jew and to become part of his flesh and blood.

This will surely hasten the coming of Moshiach. And may his coming take place directly after the conclusion of these words. Then we will proceed, behind the Patriarchs and the Matriarchs, and behind the Rebbe Rayatz, who will be at the head of the procession, together with the entire Jewish people of all the generations, to Eretz Yisroel, to Yerushalayim, and to the Beis HaMikdash.

May you convey the message that was communicated here to all other Jewish women, wherever they are located in the present exile, whether in places where Jewish observance is common or in places where there are few synagogues and houses of study. There the people are waiting for other Jews to come and erect such buildings, or to come and take the Jewish people out from these places, as Moshiach will do.

Moshiach’s coming will be hastened by our gifts to tzedaka and by making tzedaka a fundamental part of our being. In this context, it is worthwhile to mention the importance of having a tzedaka pushka placed in the kitchen and for a woman to give to tzedaka before she begins to cook. Needless to say, this is in addition to giving a portion, and indeed a choice portion, of the food she prepares to the poor.

The decision to do this will lead to wealth, in a figurative sense — for the wealthiest people are those who have the willingness to help others — and also in a literal, physical sense, an abundance of material wealth.

Here we see a connection to the parshiyos B’har (“On the mountain”) and B’Chukosai (which relates to the word “chok,” engrave). G-d will grant the Jewish people a mountain of material blessings so that the desire to give tzedaka will be engraved in the Jewish people’s hearts. Simply put, when a Jewish girl will enter her neighbors’ home and see that they are lacking some of the good that her own family possesses, she will go to her mother with a demand to help them…

This, in turn, will lead to the ultimate Redemption, when we will merit the construction of the Third Beis HaMikdash. May the merit of the righteous women of our generation hasten the advent of this era. And may this be in the immediate future.

(After giving tzedaka to be distributed to the women in attendance, the Rebbe shlita said:) May you have a happy Shabbos, a happy holiday. And may you receive the Torah with joy and inner feeling.