English translation — מאמר ולקחתם לכם תשל"ט

B'Siyata Dishmaya.

Motzaei Shabbos Parshas Haazinu,

13 Tishrei,

the yahrtzeit of the Admo"r Maharash, his soul in Eden.

The eve of the holiday of Sukkos, 5739*

"And you shall take for yourselves on the first day..."1,

and it is brought in the Midrash2

"Is it the first? But it is the fifteenth

[day]3

of the month,

rather, it is the first

[it is]3

for the reckoning of sins."

For on Yom Kippur, the Holy One, blessed be He, forgives Israel for everything4,

and from Yom Kippur5

until the festival, all of Israel are occupied with mitzvos,

this one occupies himself with his sukkah and that one with his lulav,

and on the first day of the festival, the Holy One, blessed be He, says to them, "Whoever went, went, and from here onward6

is the accounting."

And from this it is understood7,

that the mitzvah of taking the Four Species on 15 Tishrei is because it is the first for the accounting.

And one must understand the connection of "first for the accounting" to the taking of the Four Species.

And even more so, explanation is needed according to what is brought in the Midrash8,

"Israel and the nations of the world come before the Holy One, blessed be He, on Rosh Hashanah, and we do not know who is victorious,

rather, by the fact that Israel go out from before the Holy One, blessed be He, with their lulavim and esrogim in their hands, we know that Israel are the victors,

therefore Moshe warns Israel and says to them, 'And you shall take for yourselves...'"

That is to say,

that the mitzvah of taking the Four Species on Sukkos comes as a continuation of the judgment of Rosh Hashanah,

and why does it say "And you shall take for yourselves on the first day,"

that the mitzvah of taking the Four Species on this day is

(not because it is the fifteenth day from Rosh Hashanah,

but rather)

because on it a new matter begins,

"first for the accounting."

2)

And this will be understood by prefacing the distinction between the Sukkah and the Four Species.

For although both indicate the matter of unity

(as will be explained below),

nevertheless there is a distinction between them.

For the unity of the Sukkah is an essential unity,

which has no

(from the outset)

division into details.

Therefore all of Israel are fit to sit in one Sukkah,

because the Sukkah is above division,

unlike the matter of the mitzvah of taking the Four Species, which is that from multiplicity unity is made.

For although they are four different species, from one extreme to the other,

as it is stated in the Midrash

that the Four Species of the Lulav correspond to the four types within Israel,

from the type corresponding to the Etrog, which has taste and smell

(Torah and good deeds)

to the type corresponding to the Willow, which has neither taste nor smell,

and they all become one bundle.

And also according to the interpretation

that the Four Species allude to the Holy One, blessed be He,

behold, from the fact that the matters above

(the Holy One, blessed be He)

are alluded to in the Four Species,

it is understood

that they are four different levels

[And according to the known principle that all interpretations of that same verse are connected to each other,

it can be said

that the distinction among the four levels above, which are alluded to in the Four Species, is from one extreme to the other,

similar to the distinction among the four types of Israel mentioned above],

and through the mitzvah of taking the Four Species

[for all four species are one mitzvah]

they become unified.

3)

And behold, after the mitzvah of dwelling in the Sukkah and the mitzvah of taking the Four Species, comes the mitzvah of offering the festival sacrifices,

the main part of which are the seventy bulls

[since the bull

(ox)

is the king among animals]

corresponding to the seventy nations.

For through the offering of the seventy bulls

[and likewise now through the recitation of the verses of the offerings of the seventy bulls,

and we will render [the] bulls [of] our lips],

the refinement of the nations is accomplished.

And it can be said

that the connection of the refinement of the nations through the offering of the seventy bulls to the mitzvah of taking the Four Species is,

for the ultimate perfection of the victory of Israel that is revealed through taking the Four Species

[for through Israel having their Lulavim and Etrogim in their hands, it is known that Israel are the victorious ones,

as above from the Midrash]

is,

that also the nations will agree to this,

and through the offering of the seventy bulls corresponding to the seventy nations, they are refined and purified, until they agree to the victory of Israel.

And this is also the connection of the recitation of Hallel during the seven days of Sukkot to the offering of the seventy bulls

[for that we complete the Hallel every day of the festival is because they are divided in their offerings],

for through the refinement and purification that is accomplished in the nations through the offering of the seventy bulls,

there is fulfilled "Praise Hashem, all nations; extol Him, all peoples, for His kindness has overwhelmed us,"

that the nations and peoples praise Hashem for this, that His kindness has overwhelmed us.

4)

And behold, that the nations and peoples praise and extol Hashem for this, that His kindness has overwhelmed us, is a very lofty matter.

To the extent that

(in a certain respect)

it is loftier than the matter of "His kindness has overwhelmed us" as it is in itself.

For through this

(that the nations praise, etc.)

the intention that the Holy One, blessed be He, desired to have a dwelling place for Himself in the lower worlds is completed,

in the lowest world, beneath which there is no lower.

And as is also understood from the maamar beginning "Baruch Tihiyeh Mikol HaAmim" of the Baal HaHilula,

for it is stated in the Yerushalmi,

"If a gentile blesses you, answer after him Amen," as it is said,

"Blessed shall you be from all the peoples."

And he brings in the maamar that it is stated in the writings of the AriZal

that "Amen" is the matter of the unification of Havayah and Adnus

[for this is that "Amen" in gematria equals Havayah Adnus].

And the explanation is,

that Havayah is the Essential Name

(the Essence of Ein Sof, which is above worlds),

and the name Adnus is, as our Rabbis, of blessed memory, said,

"It is fitting for You to be called Adonai, for You are Master over all Your creations."

For in addition to this that the name Adnus is in the Sefirah of Malchus,

for Malchus is the root of the created beings,

behold, from the language of our Rabbis, of blessed memory, "You are Master over all Your creations"

(specifically "Your creations")

it implies that the name Adnus refers to these creations that are mere creations.

And through the unification of Havayah and Adnus,

that in Adnus shines Havayah,

so too is it done in the creations that come into being from the name Adnus

[including also these creations that are mere creations],

that the revelation of the Essence of Ein Sof, which is above worlds, shines in them,

to the extent that they become a dwelling place for Him, blessed be He,

for Him, for His Essence.

And this is "If a gentile blesses you, answer after him Amen,"

for Israel are above worlds,

and through a gentile recognizing the superiority of Israel, to the extent that he blesses him,

this becomes a preparation and preface

for the unification of Havayah and Adnus,

and for a dwelling place for Him, blessed be He, in the lower worlds.

5)

Now, since the purpose of the creation of man is to make for Him a dwelling place in the lower realms,

which is accomplished through his service of G-d being in such a manner that even gentiles etc. recognize his virtue and even bless him,

it is understood

that each and every Jew is given power from above for this.

And especially in the last generations before the redemption,

when the making of the dwelling must be finished and completed,

the empowerment for this is even greater.

And it can be said

that this is also one of the reasons for that which my father-in-law, the Rebbe, related,

that the Rebbe Maharash

(the baal hahilula)

would travel every weekday for a stroll,

and once

(for some reason)

he traveled by a different route,

and all the simple folk who were there,

when they saw him, they bowed and prostrated themselves before him.

And when they later asked the Rebbe Maharash about this,

he answered: "Upon whom then does 'Blessed shall you be from all the nations' stand?"

The reason that my father-in-law, the Rebbe, related this event and commanded to publicize it,

can be said to be in order to increase the empowerment for this for each and every Jew.

For in addition to the empowerment that comes through the event itself,

since this event occurred with a Nasi,

and the Nasi is the totality,

it is an empowerment for each and every Jew,

now through its being revealed and publicized by a Nasi,

this adds even more to the empowerment.

6)

And it can be said

that the empowerment from above for this service is

(primarily)

on the festival of Sukkos.

For through the fact that on Sukkos everyone knows

(even the gentiles etc.)

that Israel are the victors,

and in addition that they know this, they agree to it, and even praise etc. Hashem that His kindness has prevailed over us

(as above in section 3),

from this is drawn empowerment for the service of "Blessed shall you be from all the nations" throughout the entire year.

And it may be added,

that the matter of victory

(Israel are the victors)

is that they overcome the opponent.

From this it is understood

that this revelation of victory on Sukkos is in a manner that even the gentiles etc. praise etc.,

it is

that even those who were initially opponents,

they too are transformed into lovers,

and praise etc. Hashem that His kindness has prevailed over us.

Therefore,

the empowerment that is drawn from Sukkos for the service of "Blessed shall you be from all the nations" throughout the year is also regarding those who were opponents,

"Blessed shall you be from all the nations."

And from this there is a lesson for each and every Jew,

that even when there are sometimes those who prevent and hinder him from his service,

this should not cause weakness, G-d forbid, in his service

(and certainly there is no place for thoughts of despair, G-d forbid),

and when he resolves to fulfill his mission without regard for any hindrances or obstacles,

then he will see a revelation in the flesh that all the hindrances have no substance,

and on the contrary,

the intention in his having obstacles is to elevate him to a higher level,

so that he will have the service of clarifications and also the service of trials

(for without the obstacles he would not reach this service,

since we ask and are commanded to ask "Do not bring us to trial"),

through which he will reach a higher level,

until finally,

even those who hindered etc. will become helpers and blessers,

"Blessed shall you be from all the nations,"

and through this the intention that the Holy One, blessed be He, desired to have a dwelling place in the lower realms will be completed,

in the lowest realm beneath which there is no lower.

7)

Now, in order to effect the refinement of the nations of the world,

and especially of those who oppose,

it is through the arousal and revelation of the aspect of Yechidah in the soul.

For since the sparks within them are in the utmost concealment and hiding,

therefore,

the refinement of these sparks is through the arousal of the point of the soul that is above expansion and revelation,

the Yechidah of the soul.

And simply,

through arousing the aspect of Yechidah within him, he stands with powerful strength,

so that in order for him to have powerful strength to perform his service

(without regard for the opponents)

it is through the arousal of his Yechidah,

and through this strength he ultimately affects even the opponents, that they become helpers etc.

(as above in section 6).

And even though this matter

(that the opponents become helpers etc.)

is a result

(seemingly)

of the revelation of his Yechidah,

nevertheless,

there is in this an elevation relative to the matter of the revelation of the Yechidah.

For in the revelation of the Yechidah, nothing new is created,

but that the opponent becomes a helper

(the opposite of his nature)

is a novelty,

in addition that specifically through this the intention of a dwelling in the lower realms is completed,

in the lowest realm beneath which there is no lower.

8)

And likewise is the matter of the refinement of the nations etc.

(Praise the Lord, all nations etc.)

that is in the festival of Sukkot,

which comes after the revelation of the level of Yechidah.

And the explanation is,

that the entire service of the Ten Days of Repentance is from the depth of the heart,

"From the depths I called You."

And it says "from the depths" in the plural,

two depths,

Chayah and Yechidah.

And specifically on Rosh Hashanah

(the beginning of the Ten Days of Repentance),

and all the more so on Yom Kippur, which is within the Ten Days of Repentance itself, the time of repentance etc., the end of pardon and forgiveness,

that the service then is in the aspect of "Echad"

(Yechidah)

in all three matters of world, year, and soul.

And the revelation of the aspect of "Echad"

(which was drawn down during the Ten Days of Repentance, and specifically on Rosh Hashanah and Yom Kippur)

is in the festival of Sukkot

[as is known

in the explanation of the verse

"At the concealment for our festival day,"

that all the matters of the Ten Days of Repentance are in concealment and hiddenness

("in concealment"),

they are revealed in the festival of Sukkot.

And this is why the service of the Ten Days of Repentance is connected with weeping,

to the extent that one

who does not weep during the Ten Days of Repentance

his soul is not complete,

but Sukkot is the time of our joy,

for joy is specifically over something that is revealed,

and through joy there is additional increase in the revelation,

for the nature of joy is to bring forth from concealment to revelation,

to the extent that it breaks all boundaries].

And in the revelation of the aspect of "Echad" in the festival of Sukkot there are two levels.

For the beginning of the revelation is through sitting in the sukkah,

the aspect of "Echad,"

"All of Israel are fit to sit in one sukkah."

And this revelation is in the aspect of a surrounding light.

And through the mitzvah of taking the Four Species, the revelation is drawn into the innerness,

as explained in many places.

And one may connect this with what was explained above

(section 2)

that the unity of the sukkah is an essential unity that from the outset has no division into details, unlike the unity in the mitzvah of taking the Four Species, which is that although there are divided details, nevertheless they are in unity,

for the internal is in the aspect of division,

therefore,

the unity of the sukkah, which has no division,

is in the aspect of a surrounding light,

and through the unity in the Four Species,

which correspond to the four types within Israel,

and likewise corresponding to the four levels within each individual,

it is drawn into the innerness.

9)

And through the revelation of unity within the details of Israel

(the four types within the collective of Israel,

and the four levels within the soul of each individual),

an additional matter is drawn down through the mitzvah of taking the Four Species,

that through them it is revealed that Israel are "victorious ones,"

and in a manner that even the nations of the world agree to this,

to the extent that they praise and extol Havayah for the fact that His kindness has prevailed over us.

And the explanation is,

that the matter of multiplicity is primarily in the nations of the world.

For in addition to the fact that "you are the smallest of all the peoples"

and Israel are one in seventy among the nations,

behold, all of Israel are one structure,

and the matter of multiplicity

(separate things)

is in the gentiles and the nations of the world.

And behold, the reason for this, that all of Israel are in unity, is because their root is in Havayah,

"Havayah is One."

And from this it is understood,

that the matter of the unity of Israel is additional to the fact that they are not separate from each other

(like the nations of the world),

but rather they are elevated

(in a negative sense)

also from the division of the angels

and the worlds that were created from the Name Elokim, which is in the plural,

and furthermore,

that they are above even the division of the Name Elokim

(in the plural),

which in general is the immanent light that gives life to every world and every created being according to its worth.

But nevertheless,

since even within Israel there is the matter of multiplicity

(in externality),

behold, through the drawing down of unity into the multiplicity of Israel,

through this it is drawn also into the multiplicity of the Name Elokim,

and through this also into the multiplicity of worlds and created beings,

to the extent of the multiplicity of created beings in this physical world

[for the matter of "How great are Your works, Havayah"

(the division into a multiplicity of details)

is primarily in this physical world specifically],

including also the multiplicity of the nations of the world.

And it may be said,

that this is the connection between the two interpretations regarding the matter of the Four Species,

for according to one interpretation they correspond to the four types within Israel, and according to another interpretation they correspond to the four levels above

(as above, section 2),

for the matter of the four levels above is that the immanent light gives life and brings into being the four worlds of Atzilus, Beriah, Yetzirah, and Asiyah,

each world according to its worth.

And through the drawing down of unity into the multiplicity

(the four types and the four levels)

of Israel,

through this they draw this also into the aspect of multiplicity within the immanent light

(the four levels above),

and through this – also into the multiplicity of worlds etc., and to the multiplicity of the nations of the world.

10)

And based on all the above, it is understood,

that this—that through taking the Four Species, they cause that even the nations etc. will agree to the victory of Israel, to the point that they will praise and extol G-d for this—

is superior

(in one particular aspect)

to the victory itself.

For this—that even the nations,

and particularly those who were initially opponents

(and it was necessary to defeat them),

praise and extol G-d for this, that His kindness has prevailed over us—

is a matter of renewal

(in the manner explained above in section 7),

in addition to this, that through this the intention of a dwelling place in the lower realms is completed,

in the lowest realm, beneath which there is no lower.

And although this matter

(the nullification of the nations to Israel)

will primarily be in the future to come,

as it is stated in the prophecy of Zechariah73

that each Jew will have two thousand eight hundred servants

(from the nations of the world)

who will hold the four corners of his tallis,

nevertheless, a foretaste of this exists even in the time of exile,

and particularly in the time close to the coming of Moshiach

(as above, section 5).

And this is [the meaning of] "And you shall take for yourselves on the first day, first in reckoning,"

for although the revelation of the victory of Israel through taking the Four Species is the revelation of the victory that was on Rosh HaShanah, and this matter—that taking the Four Species on the festival of Sukkos relates to this, as it is the fifteenth day from Rosh HaShanah—

nevertheless,

this—that through taking the Four Species they cause the nations to agree to the victory of Israel, to the point that they will praise and extol G-d for this—is a new matter,

and therefore it says "And you shall take for yourselves on the first day,"

first in reckoning.

And based on this, we can explain what our Sages said,74

"In reward for three 'firsts'

[the rest of the foot on Pesach, the rest of the foot on the festival [of Sukkos], and the taking of the lulav75]

they merited three 'firsts':

to cut off the seed of Eisav, for the building of the Beis HaMikdash, and for the name of Moshiach."

And it is known76

that the aspect of "first" of the Four Species is superior to the aspect of "first" of Sukkah,77

for seemingly,

since the matter of the Four Species is the drawing down of the encompassing light of the Sukkah

(in inwardness),

how is it possible that they should be superior to the Sukkah?

The explanation of this can be said,

for through the service of the Four Species, Israel complete the intention that the Holy One, blessed be He, desired to have a dwelling place for Him in the lower realms,

and therefore,

also the reward that comes to them through this is the revelation of the Awtsmoos.

May it be His will that from the time of our joy of Sukkot

(And you shall take for yourselves... and you shall rejoice...)

they will come very soon to the greatest joy,

eternal joy upon their heads,

in the true and complete redemption through our righteous Moshiach,

may he come and redeem us and lead us upright to our land,

speedily in our days, literally.