Igrot Kodesh · Letter 9217

By the grace of Hashem*,

Days of Selichot* 5726,
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,

Certain ideas recur each year[1], at each festival, which reveals them anew. So it is with Rosh Hashanah* as well. It is nonetheless fitting to meditate upon these ideas and to experience them as if they were[2] new[3]. This is indeed always the case with regard to Torah* and Mitzvot*, which are the life and existence of a Jew — "for they are our life and the length of our days"[3]. For the very essence of life perpetually renews itself, even in one who has already lived many years.

But there are, moreover, specific ideas that concern only a particular year, and that therefore take on a different significance in that year. The coming year 5727, which arrives for us and for all Israel, for the good and for the blessing, is the year following the Shemitah*. It therefore introduces a specific practice — the Mitzvah* of Hakhel*[3], of assembly, which is "a firm principle and a great glory of our faith"[4].

In the time of the Temple, the people were assembled in the year following the Shemitah* — men, women, and children, including the youngest[5]. All came to the Temple to hear a selection of passages from the Torah*, read there[6] by the king[7], who was Hashem's* emissary[8] for this purpose. "Assemble the people, the men, the women, the children, the stranger within your gates"[3] — "so that they may hear and so that they may learn to fear Hashem* your Hashem*, and be diligent in performing all the words of this Torah*"[3].

Although the Temple is not standing today, the obligation of Hakhel* applies nonetheless[9], in a manner fitting for our time, which is referred to as: "the time of the Hakhel* gathering of Israel"[10]. The essence[11] of the Torah* is eternal[10] and its influence — in all its power and vitality — renews itself[12] in each generation, and in each year within a generation.

The idea[13] and the teaching that the Mitzvah* of Hakhel*[3] delivers to each and every one of us are as follows. One must take advantage of the auspicious days of the month of Tishrei* to gather Jews together — men, women, and children, even the youngest — in a holy place, in a holy atmosphere, and to take advantage of this opportunity for what is the purpose and foundation of the Mitzvah* of Hakhel*[14]: "so that they may hear and so that they may learn to fear Hashem* your Hashem*, and be diligent in performing all the words of this Torah*"[3].

This concerns in particular one who is a "king," a leader[15] in his surroundings, a Rav* in his community, a teacher in his class, a father in his family. All of them will cause the words of the Torah* to be heard around them, with strength and seriousness. This will make a great impression and have a profound influence on all those who hear them. And these effects will endure beyond the month of Tishrei* — not only throughout the entire year, but also during the seven years that follow, until the next Hakhel*[3]. The consequence will be felt daily and will enable one to live a life based on Torah* and Mitzvot*, with fear of Hashem*, and simultaneously[16] with joy and inspiration.

* * *

At Rosh Hashanah*, the Jews proclaim Hashem*[17]: "King[18] of Israel"[3] and "King[19] of all the earth"[3]. May He therefore enable each man and woman to put fully into practice all that has just been said. This will bring closer...

Notes

[1] The Rebbe notes in a footnote: "See Likkutei Sichot*, vol. 2, p. 399 and Likkutei Sichot*, vol. 9, p. 444."
[2] The Rebbe notes in a footnote: "Sifri Devarim 6:6. And Rashi*, commenting on verses 11:13 and 26:16, says even: 'truly new.'"
[3] The Rebbe underlines the words: "new," "for they are our life and the length of our days," "Hakhel" [multiple times], "Assemble the people, the men, the women, the children, the stranger within your gates," "so that they may hear and so that they may learn to fear Hashem* your Hashem*, and be diligent in performing all the words of this Torah*," "Hakhel," "King of Israel," "King of all the earth," and "Hakhel."
[4] The Rebbe notes in a footnote: "Vayeilech* 31:12. Sefer HaChinuch* at this reference (Mitzvah* no. 612). Rambam*, at the end of the laws of Chagigah*, according to which: 'this reading has as its purpose the strengthening of true faith.'"
[5] The Rebbe notes in a footnote: "See the Torah* commentary..."
[7] The Rebbe notes in a footnote: "According to tractate Berachot* 26b."
[8] Vayeilech* 31:12.
[9] The Rebbe notes in a footnote: "See the end of tractate Ta'anit*. The Rambam* says at the same reference: 'One should consider that one hears this reading directly from Hashem*. For the king is His emissary, charged with speaking His Words.'"
[10] The Rebbe notes in a footnote: "For it is truly our life, in the same way as the vitality of a man in the physical sense."
[11] The Rebbe notes in a footnote: "According to the tractate Ki..."
[13] The Rebbe notes in a footnote: See Likkutei Sichot* vol. 9...
[14] Vayeilech* 31:12.
[15] The Rebbe notes in a footnote: See Likkutei Sichot*...
[16] The Rebbe notes in a footnote: See Likkutei Sichot* vol. 9, p. 444.
[17] The Rebbe notes in a footnote: See Likkutei Sichot* vol. 9...
[18] Rosh Hashanah* prayer: Avinu Malkeinu*.
[19] Psalm 47.