1. We are speaking after Havdalah, by reason of circumstance, which provides us with the opportunity to utilize methods of communication to transmit these words to distant places — distant physically, but as is self-understood, spiritually near; for in terms of their spiritual identity, Jews are always united. As the Alter Rebbe explains in Tanya, Jews “consider their souls of supreme importance and deem their bodies as secondary”1. Clearly then, their spiritual unity outweighs their physical separation.

The inherent bond linking together all those listening to this address is further strengthened by the unifying effect of Torah which forms the subject of this discussion — for Torah is called ‘one Torah’ since it was given by the ‘One G-d’ to the ‘one nation in the world’. The Alter Rebbe teaches us that this concept of one-ness is relevant to Jews even as they venture ‘into the world’(2). This includes all Jews — those following the example of Zevulun who pursue an honest and kosher livelihood in order to support the Torah, and also those Jews whose conduct is yet far from this.

At this time, therefore, the entire listening audience is connected through words of the living G-d — by a topic in Torah drawn from the words originally spoken by our Rabbis and leaders, the Rebbes and leaders of the Jewish people.

2. It is important to note another characteristic of the Torah and the unifying bond it effects. A fundamental pre-requisite to the study of Torah is saying the berachah over the Torah. The word ‘berachah’ derives etymologically from the verb ‘to draw down’ or ‘to bend something down’. Thus, when we say a “berachah precedes Torah” (3) we mean that we are drawing down the Giver of the Torah (Who is indivisible) into the Torah (4). Since the source of their unification is indivisible, the unity of the listeners also transcends all division.

This is especially so when afterwards one studies and meditates upon these words of Torah in order to grasp and understand them. This effects ‘a wondrous unity, unlike any other, which has no parallel anywhere else in the material world’ — the concept, the-conception (as the individual grasps it), and the conceiver become one thing (5) as the Alter Rebbe explains in Tanya (6).

3. In addition; the time itself creates a deeper unity; for we are now in the month of Tishrei, in particular, right after Shemini Atzeres (and Simchas Torah), concerning which the Torah commands “on the eighth day, Shemini Atzeres,...you shall bring an offering ...of one bullock” (7).

The principle governing the offerings brought on Sukkos is gone less each day’. Therefore, one might have thought, after bringing eight bullocks the previous day, seven bullocks would be required for Shemini Atzeres.

Yet, as we see, we sacrifice only one bull (not seven). ‘One’ is of course, a number; but it also signifies (8) a unity which transcends number or division(s). So it is also that the time of Shemini Atzeres itself is ‘one day’ — a symbol of indivisibility (9).

4. Discourse “To understand the concept of Simchas Torah”.

5. At this point, before we part — in a physical sense – it would be proper once again to remind everyone to learn the daily portions of Chumash, Tehillim, and Tanya, and about ‘Keren Hashanah’ (the tzedakah fund which distributes charity each and every day of the year on behalf of the donor) (10).

Also we would mention and encourage activity in the Mivtzoim (Mitzvah campaign) starting with the mivtza of Ahavas Yisrael (loving a fellow Jew). Here too, the stress is on unity — the true unity of all Jews, regardless of whatever differences exist between them, as is explained in length in Tanya, Chapter Lev (Ch-32)

From this follows the Chinuch campaign—ensuring a Torah-true education for all Jewish children; the campaign for Torah study; the Tefillin campaign; the Mezuzah campaign; the Tzedakah campaign; to see that every Jewish home is full of Holy books — ‘Yavneh and its Sages’.

Also the mitzvos which are especially pertinent to Jewish women and Jewish daughters, each of whom is a foundation of her own home, and who collectively form the foundation of the House of Israel, namely: the campaign for lighting candles on Shabbos and Holy Days, the campaign for eating and drinking Kosher food, and the campaign for Family Purity.

And may this bring about the greatest campaign of all, the Redemption of the Jewish people which the Almighty Himself will enact speedily in our times — as it says — “And you will be gathered one by one, ye children of Israel” (11). Rashi explains this to mean (12) that the Almighty will take every Jew by the hand lead him out of exile and will bring him to our Holy Land, “the land upon which the eyes of G-d gaze from the beginning of the year to the end of the year” (13).

And very soon, with joy and good-heartedness, “a great congregation will return here” (14) for as stated concerning the final redemption soon to come, that not one single Jew will be left behind in exile (15), but the Almighty will redeem us all with kindness, compassion and apparent and obvious good, very soon in our times.