The Purpose of Jewish Dispersion and Disseminating Chassidus

He established the boundaries of the nations according to the number of the children of Israel.

Hashem "set up the boundaries of the nations” [i.e., He separated humanity into seventy nations with] seventy languages, corresponding to the seventy souls of the children of Israel who went down to Egypt (Haazinu 32:8; Rashi).

The reason the boundaries of the seventy nations correspond to the number of the Jewish people is that the purpose and mission of the Jewish people is to elevate and refine the boundaries of these seventy nations.

This is achieved when "one of you wanders out to Barbaria and one of you wanders out to Brittania" (Psikta Rabsi #15; Shir HaShirim Rabbah 2:8(2); Yalkut Shemoni Shir HaShirim, remez 986). Through this, the entire world is refined and elevated, as the Gemara (Pesachim 87b) states:

Hashem performed a kindness with the Jewish people by scattering them among the nations.

This means that it is not necessary for all Jews to be present everywhere in the world to refine those places; rather, even "one of you” can elevate and refine the place where they are.

The reason for this is that there are 600,000 souls—this number corresponds to the 600,000 parts of the various levels of the Torah. Just as in the Torah, when a Jew studies one part, there is a combination and unification with all the other parts and levels, because each part is blended and integrated with the others. Similarly, just as each part of the Torah is connected with all the others, so too are the Jewish souls blended and unified.

Therefore, when even a single Jew refines a particular place, it is considered as if all Jews were involved in this refinement.

The same applies to disseminating the teachings of Chassidus throughout the entire world.

Even when there is only one Jew in an environment who relates to Chassidus, and even if this individual's connection is minimal, he is nevertheless able to influence his surroundings and illuminate them with the inner light of the Torah—that is, the teachings of Chassidus.

The avodah that follows Tishrei is empowered by Simchas Torah, when we partake of the wine and the "drinks" of the Simchas Torah farbrengens. Wine fosters fraternization, which is why “they decreed against their wine on account of their daughters; they decreed against their daughters because of another matter (avoda zara)” (Shabbos 17b).

Thus, when Mashkeh is taken from the Simchas Torah farbrengens—where words from the Rebbeim (the Alter Rebbe, the Mitteler Rebbe, etc.) are heard—this Mashkeh, when given to someone, will bring that individual closer to Chassidus.

Through this wine (and even more so the Mashkeh), the animal soul will be distracted, and from now on, it will draw closer to the teachings and ways of Chassidus.

By disseminating the teachings of Pnimius haTorah (the inner dimension of the Torah), both through personal study of Chassidus and by bringing another Jew closer to these teachings, we can ask Hashem to fulfill His promise made to the Rashb'i in Sefer haZohar—that the Jewish people will be redeemed from exile with compassion (Day of Simchat Torah, 5715).