1. Torah (Berachos 31a) directs that “A man should take leave of his fellow only with a matter of halachah.” When Jews gather together for a period of time and then each departs to his home, before leaving they should strengthen the bond between them by all learning the same subject in Torah — “a matter of halachah.” Since it is the “one Torah” given from the “one G‑d” to the “one united nation on the earth,” the “matter of halachah” with which they take leave one from another unites them even when each is in his own home; thus they do not really part one from another.

Let us clarify this idea further. Although each Jew is different from another — “their minds are not the same” — nevertheless, from the perspective of the soul and the goal for which they were created — “I was created to serve my Maker” — they are united; any differences are of secondary importance.

Similarly, despite any physical separation of residence, Jews are united in the common purpose for which each one resides in a different place: the fulfillment of G‑d’s will that He have a dwelling place in the whole world. As a result, each person must work to refine and elevate his part of the world; and the physical separation between Jews is therefore only of secondary importance compared to the main unifying force: fulfillment of G‑d’s mission.

Further, since Jews are separated in order to carry out the Divine will that each individual make his part of the world a dwelling place for G‑d, it follows that this physical separation is not only not an obstacle to Jewish unity (since it is secondary to their main common goal which unifies them), but, indeed, the service of Jews effects unity in their separate places. When a Jew transforms his place into an abode for G‑d, that place becomes united with all the other places which Jews have transformed into abodes for G‑d. All together unite with the Holy of Holies, until the whole world is a dwelling place for G‑d.

As mentioned above, this is expressed when, before each person leaves for his own place, all together learn one “matter of halachah.” Doing so reminds and inspires people of that which unites them together, and thereby reveals their unity even when in their individual homes.

The above is emphasized when the “matter of halachah” learned deals with a subject that is itself associated with unity — the unity between Jews and G‑d, and, as a result, the unity between Jews. The unity between Jew and G‑d is expressed in prayer, a mitzvah in which all Jews are obligated. This includes children, who are educated in the mitzvah of prayer according to their capacity, to the extent that they are taught to say immediately upon awakening: “I offer thanks to You, living and eternal King, for You have mercifully restored my soul within me; Your faithfulness is great.” This prayer includes the two concepts present in prayer: 1) Praising G‑d — “I offer thanks to You, living and eternal King”; 2) requesting one’s needs — “Your faithfulness is great,” meaning, one asks G‑d to deal with him every day in the same fashion.

The way Jews pray emphasizes their unity. One must pray “toward the Sanctuary” and thus, “if one is standing outside Eretz Yisroel he must turn his face toward Eretz Yisroel and pray; if one is standing in Eretz Yisroel, he directs his face toward Yerushalayim; if one is standing in Yerushalayim, he directs his face toward the Sanctuary; if one is standing in the Sanctuary, he directs his face toward the Holy of Holies.”

Wherever Jews are in the world, then, they all face the same direction in prayer — toward Eretz Yisroel, Yerushalayim, the Sanctuary and the Holy of Holies. Thus, “If one is standing behind the Sanctuary ... to the west of the Holy of Holies, he turns his face toward the east; ... if one is standing to the north of it, he turns his face toward the south; if one is standing to the south of it, he turns his face towards the north; as a result, all Israel direct their heart to one place.” Thus, the way Jews pray openly portrays their unity.

The above is associated also with the mission of making this world a dwelling place for G‑d. When a Jew faces toward the Holy of Holies, where the idea of “I will dwell within them” is principally expressed, he is reminded of his mission to make his home and surroundings a place fit for the Divine Presence to dwell.

Unity is also expressed by the study of the daily portion of Rambam’s works (Mishneh Torah or Sefer HaMitzvos), for many Jews, in different places of the world, learn the same halachah and concept. And through each of you doing his utmost to influence other Jews to also learn those laws which you are learning, many more will surely be added to those who learn Rambam. For when a Jew feels that he is united with all Jewry, even those who live far away from him, he tries to ensure that all are united through learning the same section of Rambam.

Accordingly, we shall now mention a “matter of halachah” connected with today’s portion of Rambam. Today’s portion of Rambam concerns the command, “A man shall not leave his place on the seventh day.” The Sefer HaChinuch writes that the reason for this mitzvah is “so that we should remember and know that the world was [created as] a new thing, not existing [always] before, as written in the mitzvah of Shabbos, ‘For in six days the L‑rd made the heavens, the earth, the sea, and all that is in them, and He rested on the seventh day.” To remember this matter, therefore, it is fitting that one should rest in one place — that is to say, one should not travel on the way except for a walk in the manner of a stroll and pleasure.”

During the week, a person toils to make a livelihood. On Shabbos, however, we rest from all work and toil, similar to G‑d’s resting — “He rested on the seventh day.” Resting on Shabbos is an expression of man’s faith in the creation of the world, and one indulges only in matters of pleasure and delight on Shabbos, as written, “You shall call Shabbos ‘delight.’” And this is why Torah commands “A man shall not leave his place on the seventh day”: A person shall not walk a far distance, which involves much bother — only a walk “in the manner of a stroll and pleasure.”

The above halachah in Mishneh Torah is connected to the unity of Jews. That we learn a law concerning Shabbos on weekday is part of the obligation to remember Shabbos every day of the week, as written, “Remember the Shabbos day to sanctify it.” Indeed, this remembrance of Shabbos on weekday includes making preparations for Shabbos. Now, just as there is a day of rest (Shabbos) regarding the days of the week, so there is the idea of Shabbos regarding the creation in general — “the day which will be all Shabbos and rest for life everlasting.” That is, the future era, when we will experience the ultimate in rest from all worries and concerns, is as Shabbos compared to all the preceding generations.

Just as one must remember and prepare for Shabbos on weekday, so in the “weekday” of exile, Jews must remember and prepare for “Shabbos” — the future redemption. And this remembrance and preparation for the redemption makes our service in exile that much easier, since we know that Moshiach is coming very soon — and therefore prepare for his coming.

In our case, when Jews depart one from the other to travel to their homes, they know this parting is only for a short while, for Moshiach is coming very soon and then all Jews will be gathered together from wherever they may be; not one Jew shall be left in exile. All shall together meet in our holy land, in the holy city of Yerushalayim, in the Bais Hamikdosh. Since Jews while in exile remember and prepare for the redemption, the sorrow and pain is diminished, and therefore even while in exile each Jew fulfills his mission with joy, and with a feeling of being united with all Jews. And this itself hastens yet further the true and complete redemption through our righteous Moshiach.

May it be G‑d’s will that each of you resolve to utilize all the powers and the enthusiasm drawn from the “Season of the Giving of our Torah” for use in service for the whole year. Simply put, may you have extra love for the Torah, resulting in increased study of the Torah and observance of the mitzvos.

May all these things be carried out “with joy and in an inner manner;” meaning, may they be done joyfully, and with no distinction between a Jew ‘s inner self and essence and his actual conduct.

Then one merits all the blessings — for proper bodily and spiritual health, good sustenance, and Torah and Chassidic “nachas” from children and grandchildren, with joy and a good heart. And one merits also the principal blessing — that very soon we have the true and complete redemption though our righteous Moshiach.


2. May the Al-mighty bless and grant success to each of the Bar Mitzvah celebrants that they should resolve to serve G‑d — the undertaking of the yoke of the kingship of heaven and the undertaking of the yoke of mitzvos. May this be done in the manner of the blessing given in the “Season of the Giving of the our Torah” — with joy and in an inner manner; and may this resolve accompany them all the days of their lives.

When the Bar Mitzvah celebrant undertakes the above resolution, “G‑d helps him” to fully carry out this resolution, with good health, joy, a good heart, and with a Chassidic vitality; and, since every day one must grow in wisdom and in all matters of holiness, the implementation of the above resolution must be in an ever-increasing manner.

One thereby merits all G‑d’s blessings — the reward for fulfilling Torah and mitzvos, as written, “If you shall walk in My statutes and keep My mitzvos and do them” G‑d promises to give one blessings for all one’s needs. These blessings are bestowed both upon the Bar Mitzvah celebrants, and upon their parents (and those who helped), who reared them and educated them to walk in the way of Torah and mitzvos and to be Jews observant of Torah and mitzvos. For since they have fulfilled their task — the great responsibility and merit placed upon them by G‑d to educate their children in the Jewish path — they merit a special blessing from G‑d in addition to the blessings they receive in their own merit.

G‑d will certainly grant each of you, amidst all Israel, long and good life — in all its meanings, both materially and spiritually. Thus, every Jew, small and great, will increase in all good and Jewish things, particularly the dissemination of Judaism, in proper health, with good sustenance.

Through this we hasten the happy time when G‑d will fulfill His promise to bring out from exile every one of us, amidst all Israel, and to bring everyone to our holy land, to the holy city of Yerushalayim, to the Bais Hamikdosh which will be built very soon by our righteous Moshiach.


As is the Jewish custom, it is proper that on the day of his Bar Mitzvah, the Bar Mitzvah celebrant learn the fourteenth psalm in Tehillim, the book of David. The Bar Mitzvah celebrant should also give tzedakah on the day of his Bar Mitzvah, in addition to the tzedakah given on a regular day. If the Bar Mitzvah is on Shabbos or Yom Tov, the tzedakah should be given on erev Shabbos and erev Yom Tov or after Shabbos and Yom Tov.

It is as well that the parents of the Bar Mitzvah celebrant do likewise, in the merit of the Bar Mitzvah celebrant.


May the Al-mighty bless each and every one of you, and all of you together, that you may conclude the preparations for the wedding in a Torah and Chassidic manner. May the wedding be in a good and auspicious time, and may you build an everlasting edifice (based) on the foundations of Torah and mitzvos. May you have sons and daughters occupied in Torah and mitzvos, and may your house be “a meeting place for Sages,” a true Jewish home, full of goodness and Torah and mitzvos. May you be blessed with all that you need, both materially and spiritually, in proper health and with good sustenance.

You will surely increase in all matters of goodness and holiness, even more than you have done until now — and particularly in the preparatory days to erecting an everlasting edifice. For all these things add to the success in the above.

May we hear good tidings from you always, including that each Jew, and particularly yourselves, will very soon be able to deliver the good tidings that we are joyfully going to greet our righteous Moshiach.

* * *

As is the Jewish custom (especially recently), the groom and bride should give extra tzedakah on their wedding day. It is as well that the parents do likewise.

* * *

[The Rebbe Shlita gave each of those present at yechidus a dollar to be given to tzedakah: To the guests — for “shlichus mitzvah”; to the Bar Mitzvah celebrants — as the Rebbe’s participation in the occasion; to the grooms and brides — as the Rebbe’s participation in their celebration.]