English translation — מאמר הללו את ה' כל גוים תשל"א

With the help of Heaven.

The second day of the festival of Sukkos,

5731

(A discourse delivered without prior preparation)

"Praise Hashem, all nations; extol Him, all peoples! For His kindness has overwhelmed us, and the truth of Hashem is forever, Halleluyah."

And it needs to be understood,

what is the reason of "for His kindness has overwhelmed us," that because of this the nations and peoples will praise and extol Him?

And as the Gemara in Pesachim asks,

"The nations of the world, what is their involvement?"

Now, Rashi explains

(in the resolution of the Gemara there),

that even though His kindness has overwhelmed us,

nevertheless,

since this is in a revelation that they also see it

("that they saw what He did for me"),

therefore they must praise and extol.

However, this is not sufficient, as it is written in the maamar "Hallelu es Hashem" by our master the Alter Rebbe,

that "this is not a sufficient reason."

For from this language it implies that "for His kindness has overwhelmed us" is a reason for "Praise Hashem, all nations," etc.

(from which it implies that he explains it like the above explanation of Rashi),

except that it is not a sufficient reason.

And therefore the Rashbam explains there that "for His kindness has overwhelmed us" is a matter in itself,

and here it explains that all the more so the nations and peoples must praise and extol for the mighty deeds and wonders that He performed in the world,

and all the more so we, for His kindness has overwhelmed us more than any other nation and tongue.

Now, the special connection of “Praise Hashem, all nations; extol Him, all peoples” to the festival of Sukkos is as stated in the Gemara

and in the Midrash,

that the seventy bulls offered during Sukkos correspond to the seventy nations,

which are the totality of all the nations,

and from this aspect, on Sukkos, “Praise Hashem, all nations; extol Him, all peoples.”

And it needs to be understood,

for it is stated in the Zohar

that during the seven days of the festival, one invites the aspect of the Ushpizin, and they are our forefathers Avraham, Yitzchak, and Yaakov, etc., until Dovid Melech HaMoshiach, who is the seventh,

and how does this correspond with what is explained in the Gemara and Midrash that the seventy bulls are corresponding to the seventy nations?

And although the Ramaz wrote there

“and the intellect well understood etc.” that the Ushpizin in the Zohar is a different explanation,

still, it is insufficient, as is written in the maamar there,

and behold, these and those are words of the living God,

and how can these two explanations come together?

And especially according to what is known

(and also for practical halachah)

that all the matters in a single word are related to each other,

behold, it is understood from this, all the more so in our case

(where the two explanations are not only in one word, but in the entire matter as a whole),

that the explanation of the Gemara and Midrash, and also the explanation of the Midrash that during the seven days it is the king’s feast for the citizens, and those who dine all seven days of Sukkos are the seventy princes, and the explanation of the Zohar that on Sukkos one invites to the feast the aspect of the supernal Ushpizin etc.,

since both matters are in the Torah of truth,

there is a true connection between them.

And especially according to what the Gemara and Midrash conclude there, that on Shemini Atzeres, a single bull etc. corresponds to the singular nation, a parable of a king etc. who said, “Make me a great feast,” and invited all the citizens, and on the last day said to his beloved, “Make me a small feast,”

“Come and let us roll, I and you, in what you will find.”

That the great feast in the allegory is the matter of the seventy bulls, and the small feast is the matter of the one bull offered on Shemini Atzeres.

And behold, the vast distance in value between the seventy bulls

(which are for all the citizens)

and the one bull

(of his beloved) is understood,

yet according to the explanation of the Zohar that also the seven days of the festival are for inviting the supernal Ushpizin

(and from this very fact that it uses the language “invites the Ushpizin etc.” similar to the language of the Midrash’s parable of the king who invited etc., it implies that they are related to each other),

who are our forefathers Avraham, Yitzchak, and Yaakov etc., until Dovid HaMelech,

it needs to be understood:

What is the novelty of the small feast of Shemini Atzeres over the feast of the seven days of the festival?

Now, regarding what is said, “for His kindness has overwhelmed us,”

“His kindness” specifically, and not simply “kindness,”

it can be said that it is in the manner of the statement of our Rabbis, of blessed memory,

regarding the twenty-six times “for His kindness endures forever,” that it refers to the twenty-six generations before the giving of the Torah, which were sustained by the kindness of the Holy One, blessed be He,

and it is explained in this regard in several places

that it refers to the aspect of kindness that is above the chain of descent,

the kindness of Arich Anpin.

From this, it is also understood regarding “for His kindness has overwhelmed us,”

that “His kindness” is the aspect of kindness that is above the chain of descent,

and “His kindness has overwhelmed us” is the overpowering in the aspect of “His kindness,”

meaning that it is even more elevated than the aspect of the kindness of Arich.

Which is an exceedingly lofty level.

And so too regarding what is said afterwards, “and the truth of Hashem endures forever” — that the matter of “Hashem is truth” is as the Rambam wrote at the beginning of his book,

“He alone is truth, and there is no other truth like His truth,”

and regarding this matter, the Rambam writes there, “This is what the prophet says,”

for created beings and in their intellect

do not have knowledge of the matter of His truth, may He be blessed,

therefore he emphasizes, “This is what the prophet says”

[and so too in what is written there afterwards, “And this is what the Torah says, ‘There is none besides Him,’ there is no true existence besides Him like Him,”

for he is precise in his language, “and this is what the Torah says”

(and not “it is said”),

for the knowledge of the wonder of His existence, that there is no true existence besides Him like Him, is not within the power of the created being,

and only the Torah says etc.].

From this, the magnitude of the wonder of the aspect of “the truth of Hashem” is understood,

and nevertheless it is said, “and the truth of Hashem endures forever,”

that the aspect of “the truth of Hashem” is drawn down into the world.

And furthermore,

according to the explanation that “for His kindness has overwhelmed us” and “the truth of Hashem” etc. is the reason for “Praise Hashem, all nations; extol Him, all peoples”

(as Rashi explains),

it is found that the aspect of “His kindness has overwhelmed us,”

which is more elevated even than the aspect of “His kindness” that is above the chain of descent

(as above),

and likewise the aspect of “the truth of Hashem,”

also affects the knowledge of all the nations and peoples.

For although in general,

the knowledge of the nations of the world is only in the name Elokim, as it is written,

“Elokim will answer the peace of Pharaoh,”

and their nourishment from the name Elokim itself is only from the final 48 permutations of the name Elokim,

and the name Hashem pertains only to Israel, His close nation,

nevertheless,

on Sukkos,

the aspect of Hashem is felt,

and also the aspect of “the truth of Hashem,”

even for all the nations and peoples, to the extent that they must say “Praise… extol Him.”

And to understand all this,

one must preface what is said in the haftarah of the first and beginning of Sukkos,

in which the matters of the festival of Sukkos are explained more explicitly than in the Torah reading of Sukkos.

For just as in general,

the matters of the Written Torah are explained in the Oral Torah,

so too is it regarding the twenty-four books of the Written Torah itself,

that the matters stated in the Torah concisely and in allusion etc.,

are in the Prophets and Writings with greater revelation,

as is also seen simply.

Now, in the haftarah of Sukkos it is stated,

“And His feet shall stand on that day upon the Mount of Olives,”

and there are two explanations of this.

One explanation

is that “His feet shall stand” refers to the judgment that will be in the future,

that the judgment of the generation of the flood in this world was while sitting,

as it is written,

“Hashem sat at the flood,”

and the judgment of the future will be while standing, as it is written, “And His feet shall stand etc.”

And this is also the continuation of the verses in the haftarah,

that at first

it is stated, “And I will gather all the nations etc., and Hashem will go out and fight against those nations as on the day of His fighting etc., and His feet shall stand etc., until ‘Hashem will be King over all the earth; on that day Hashem will be One and His Name One,’”

that “His feet shall stand” is the matter of the judgment with which He will judge the nations etc.

And as the Midrash, brought in the Bachya,

“Until the measure of the sole of a foot, until the day comes etc., ‘And His feet shall stand etc.’”

And the second explanation is that “And His feet shall stand on that day upon the Mount of Olives” refers to a most lofty level that will be in the future.

For it is written,

“a land of olive oil,”

and it is known that oil indicates the aspect of wisdom,

and olives, from which oil is made, indicate the aspect of the source of wisdom,

and the Mount of Olives

(which is the place where olives grow)

is the source of the olives,

and is above even the aspect of olives,

and “upon the Mount of Olives” is above even the aspect of the Mount of Olives.

And this is what it says, “And His feet shall stand etc. upon the Mount of Olives etc., and the Mount of Olives will split,”

meaning that in the future, the aspect of “upon the Mount of Olives” will also be revealed.

And this is also the continuation of what is stated afterwards, “On that day Hashem will be One and His Name One,”

that in order for “Hashem will be One and His Name One,”

like “as it is written, so it is called,”

it is specifically through a most lofty level,

up to the aspect of “upon the Mount of Olives.”

And now, according to what was stated above, that all explanations of a single verse are related to each other,

it must be said

that the aspect of “upon the Mount of Olives,” which is a most lofty level,

is related to the matter of the judgment that will be in the future, and it needs to be understood what the connection is between these two matters.

And this will be understood by first introducing an explanation of the second interpretation of the verse "And His feet shall stand on that day on the Mount of Olives."

Now, oil is the aspect of Chochmah (wisdom),

and as explained on the verse,

"And you shall gather your grain, your wine, and your oil,"

that wine is the aspect of Binah (understanding) and oil is the aspect of Chochmah.

And now,

it is known that water is the aspect of Chochmah,

and our sages, of blessed memory, said,

"There is no water but Torah," for Torah is the wisdom of the Holy One, blessed be He,

for in Chochmah there exist,

in general,

two levels.

Level one is the aspect of Chochmah

(that is revealed)

up to the aspect of supernal Chochmah,

and level two is the aspect of concealed Chochmah (Chochmah Setima'ah).

And this is the difference between water and oil,

that water is the aspect of revealed Chochmah,

analogous to water which is by nature revealed,

for water descends from a high place to a low place,

meaning that water, in its own essence, has a nature of extension and revelation,

to the extent that it is drawn down and revealed even in a low place.

This is not so with oil, which in its own essence is hidden and concealed within olives,

and requires special effort,

pounding,

through which specifically it is drawn into revelation.

For likewise, it is with the aspect of concealed Chochmah, which in its own essence is in concealment and hiddenness,

and even when the aspect of revealed Chochmah is drawn from it,

it is not that the aspect of concealed Chochmah itself comes into revelation,

but rather,

the aspect of concealed Chochmah remains in concealment,

and it is only a cause through which revelation is drawn into Chochmah.

And as is known the analogy for this in the powers of man,

that the power of the intellect (the intellectual faculty) from which the invention of wisdom originates,

behold, the power of the intellect itself remains in concealment,

unlike the extension from Chochmah to Binah,

the aspect of a point within a chamber,

where the point of Chochmah itself is drawn into Binah,

for the point itself comes into the expanse of Binah until it becomes a chamber and acts

(guards)

within the chamber,

unlike the extension of revealed intellect from the power of the intellect,

for the power of the intellect remains in concealment, and only from it does the revealed intellect originate.

For likewise, it is above, in the manner of the extension of revealed Chochmah from concealed Chochmah,

that the aspect of concealed Chochmah remains in concealment, and only from it does the aspect of revealed Chochmah originate,

and as it is written,

"And wisdom shall be found from nothingness," that the extension of revealed Chochmah from concealed Chochmah is in a manner of finding,

to the extent that the aspect of concealed Chochmah, relative to revealed Chochmah, is called by the name "Nothingness" (Ayin),

and to the extent that the manner of the extension of revealed Chochmah from concealed Chochmah is through a partition (Parsa),

or

(as is sometimes expressed in language)

through a contraction (Tzimtzum).

And this is the difference between water and oil,

that water indicates the aspect of revealed Chochmah, which is the beginning of the Sefiros and has a connection to the nine Sefiros that follow it, and particularly to the Sefirah of Binah,

unlike oil, which indicates concealed Chochmah, which is separate from the Sefiros,

even from the aspect of Chochmah,

and only from it does Chochmah originate,

as above.

And now, the reason why the manner of the extension of revealed Chochmah from the aspect of concealed Chochmah is that the aspect of concealed Chochmah itself is not drawn into the aspect of revealed Chochmah, and only from it does Chochmah originate, is because even the extension of the aspect of concealed Chochmah itself from the level above it is in such a manner.

For the aspect of concealed Chochmah is the aspect of Chochmah within Kesser, and its extension is from the aspect of Kesser within Kesser,

behold, the manner of the extension of the aspect of Chochmah within Kesser from the aspect of Kesser within Kesser is that the aspect of Kesser within Kesser is only a cause for the extension of the aspect of concealed Chochmah,

for this is what is written, "And wisdom shall be found from nothingness,"

that "And wisdom" refers

(also)

to concealed Chochmah,

and as is known that concealed Chochmah is the root of the emanated beings, and as will be explained later,

behold, the manner of its coming into being is in a way of "finding" (timatza),

for Kesser within Kesser is the aspect of Nothingness (Ayin) relative to concealed Chochmah,

and from it the aspect of concealed Chochmah shall be found.

And because the manner of the extension of concealed Chochmah itself is in a manner of "from nothingness it shall be found,"

therefore, also the extension of revealed Chochmah from it is in this manner.

And with this will be understood what there are two opinions

regarding the matter of oil that floats on top of wine, whether it is a connection or not a connection,

for at first glance it is not understood,

for oil and wine are Chochmah and Binah,

and Chochmah and Binah are two companions that never separate,

and what is the reason for the opinion that oil that floats on top of wine is not a connection?

But the matter is,

that because oil indicates the aspect of concealed Chochmah, as above,

and the aspect of concealed Chochmah is separate in value from the aspect of revealed Chochmah,

to the extent that there is a matter in concealed Chochmah that does not come into revelation at all in revealed Chochmah, even not in a manner of cause

(and this is in addition to the fact that the manner of the extension of revealed Chochmah from concealed Chochmah is that the aspect of concealed Chochmah itself remains in concealment and it is only a cause for the invention of revealed Chochmah, as above,

there is a matter in concealed Chochmah that does not come into revelation at all in the aspect of revealed Chochmah)

and all the more so it does not come into revelation in Binah,

therefore there is an opinion that oil that floats on top of wine is not a connection.

And now, as mentioned above,

that just as the extension of revealed Chochmah from concealed Chochmah is only in a manner of "finding" (timatza),

so too is it regarding the extension of concealed Chochmah from the level above it.

For this is

also from the explanation of what is written,

"Their beginning is embedded in their end, and their end in their beginning,"

that "their beginning" refers to concealed Chochmah, which is the root of the emanated beings, as above,

and "their end" refers to the aspect of Kesser

(within Kesser)

for the Malchus of Adam Kadmon becomes Kesser

[and in general, the levels above the chain of descent,

the aspect of Malchus of Adam Kadmon,

and higher still, the aspect of Malchus of Ein Sof before the contraction,

and it is the aspect of the letter Tav,

the conclusion of all the letters,

as explained in Likkutei Torah],

therefore it is called "end."

Behold, the connection of "their beginning" to "their end" is not a connection of descent and gradation,

but only in a manner of embedding (ne'itzah),

for this is the language "their beginning is embedded in their end," etc.

And just as according to the regular explanation explained in most places in the discourse "Their beginning is embedded in their end, and their end in their beginning"

(that "their end" refers to the conclusion of the chain of descent)

behold, it is understood that the embedding of the beginning in the end and the end in the beginning is not in a manner of connection in the order of descent and gradation,

therefore the embedding of the beginning is in the end and the embedding of the end is in the beginning

(and not as in the order of descent where each level is connected to the level closest to it),

behold, likewise it is according to the explanation that "their end" refers to the level above "their beginning,"

that what is meant by "their beginning is embedded in their end and their end in their beginning" is not in a manner of connection through gradation, but only in a manner of embedding,

and the aspect of "their end" is not drawn into the aspect of "their beginning," and it is only a cause for it,

as above.

And this is also what was explained in the previous discourses

regarding what is written,

"Hashem my God, I will exalt You... for You have made a city into a heap,"

that it is stated in the Zohar

that "Hashem" is the aspect of the supernal hidden point.

And it was explained regarding this

that what the Zohar says "supernal point" is because there is a lower point, which is the aspect of lower Chochmah,

and therefore the Zohar specifies "supernal point,"

which is the aspect of supernal Chochmah.

However, what the Zohar adds, "supernal hidden point," is to indicate that "Hashem" here is not the aspect of supernal Chochmah simply, but rather the aspect of concealed Chochmah.

And regarding this level, the verse says "I will exalt You,"

that they elevate it higher,

and it is the elevation of the aspect of Kesser within Kesser,

and as above, that concealed Chochmah is the aspect of Chochmah within Kesser, and the place to which it is elevated is the aspect of Kesser within Kesser,

and because the aspect of Kesser within Kesser is not a source for the aspect of Chochmah within Kesser, and only from it does the aspect of Chochmah within Kesser originate, as above,

therefore it says regarding this the language "I will exalt You,"

because Kesser within Kesser is exalted and separate from Chochmah within Kesser.

And this is: “And His feet shall stand on that day upon the Mount of Olives,”

for olives are [the fruit] from which oil is made,

[yet] the olives themselves are bitter,

as our sages, of blessed memory, said,

“The dove said… ‘Let my sustenance be as bitter as an olive…’”

And there are two interpretations of this.

And our sages, of blessed memory, said that the olive causes one to forget his learning—but the oil that comes from the olive restores his learning.

And the concept in [terms of] Divine service is,

that the olive represents the service of subjugation and transformation,

which is analogous to the crushing of the olive.

Behold, it is written,

“Crushed for the luminary,”

that through the service of crushing, one reaches the level of “luminary,”

the source of light,

from which the level of Chochmah is found,

[which is] oil.

And this means that the olive, from which oil is made, alludes to the level of Kesser

(Kesser she’b’Kesser),

which is above the level of Chochmah S’tima’ah,

for this is why the olive is bitter,

because sweetness pertains to light and bitterness to darkness,

as it is written,

“And sweet is the light,”

and since Kesser is a level of darkness,

the level of “He made darkness His hiding place,”

and as the statement [says],

“The Supreme Kesser, although it is a clear light, a brilliant light, it is dark in comparison to the Cause of Causes,”

therefore the olive, which indicates the level of Kesser, is bitter.

And behold, the Mount of Olives is above even the level of olives.

And as explained above regarding the matter of Kesser she’b’Kesser and Chochmah she’b’Kesser

(olive and oil),

that the level of Kesser she’b’Kesser is qualitatively distinct from the level of Chochmah she’b’Kesser,

so too is it regarding the relationship of olives to the Mount of Olives,

that the level of the Mount of Olives is qualitatively distinct from the level of olives,

for this is why the growth of olives from the Mount of Olives is only from the level of

(the power)

of growth that exists in the mountain,

but the level of the inanimate within the inanimate of it,

which is the essence of the mountain,

is distinct from the olives.

And as is known regarding the matter of growth,

that it comes not from the essence of the earth but only from the level of growth within it,

therefore, if one recited the blessing “Who creates the fruit of the tree” over [a fruit], he fulfills his obligation [if he intended] “Who creates the fruit of the ground,”

for it grows from the ground,

for the nourishment of the tree’s branches is not from the essence of the earth but only from the power of growth within it.

From this one understands the immense wonder of the concept of the Mount of Olives,

that it is qualitatively distinct even from the level of olives.

And this is what is written: “And the Mount of Olives shall split,”

that in the future, the level of the Mount of Olives itself will be drawn down,

namely, the level of the inanimate within the inanimate of it.

For this is the concept of “and it shall split,”

for behold, it is known and explained regarding the matter of the Ushpizin that Yaakov says, “Then your light shall burst forth like the dawn,”

that although the light drawn down through the bursting is minute,

nevertheless, the cause of the bursting is due to the overwhelming intensity of the light,

as is known the parable of a barrel that is filled to overflowing until it cannot contain the liquid within it,

that then it bursts with cracks and fissures, and the liquid emerges through the cracks,

and although the amount of liquid that emerges through the cracks is minute,

this bursting indicates the filling of the barrel, etc.,

and this means that in the light of the bursting, the power of the level of the essence, which is above the level of revelation and whose source is from there, is revealed,

as explained in the Siddur, Shaar HaSukkos,

and even more so here.

And this is the concept of “And the Mount of Olives itself shall split”—not through a partition

(the walls of the barrel)

etc., but rather the level of the essence of the Mount of Olives will be drawn down,

the level of the inanimate within it,

which is above the level of cause for the olives.

And this is

what is written: “And the Mount of Olives shall split… towards the east and towards the sea,”

for east and sea are front and back,

and it is the level of length drawn from above downward, analogous to the line of the Vav that is drawn from above downward.

Behold, the general manner of drawing down is that as the light proceeds and is drawn down, it diminishes,

but this is specifically when the beginning of the drawing down is from a level that pertains to the chain of descent,

however, in the future, when there will be the splitting of the Mount of Olives and [the light] will be drawn from the level of the essence that is above the chain of descent,

then the drawing down will be towards the east and towards the sea,

above and below equally.

And this is also what is written afterwards: “And half of the mountain shall move northward and half of it southward,”

northward and southward are the left line and the right line.

Behold, in the future, when there will be “And the Mount of Olives shall split,” then “and it shall move… northward” [indicates] the nullification of the lines from their existence, or their inclusion in the manner of “there is no left in this Ancient One,” etc.

And this is also what concludes: “On that day, Hashem will be One and His Name will be One,” and our sages, of blessed memory, said,

“Just as I am written, I am called,”

for because there will then be the drawing down of the essence, which is above and below equally,

therefore below will be as it is above,

called as it is written.

And this is also the connection between the two interpretations of “And His feet shall stand on that day upon the Mount of Olives,”

for from the aspect of the elevation of the level of “upon the Mount of Olives,” from this aspect there will then be judgment in standing,

for the concept of standing indicates the drawing down from the head to the foot equally,

as is known

regarding the matter of “You stand for them in their time of distress,”

that even when, from the aspect of Divine service

(of the internal powers),

Israel is in a state of their distress,

from which aspect a literal time of their distress is created,

behold, “in all their distress, He is distressed,”

and then “You stand for them in their time of distress,”

that the standing is what is drawn from the head directly to the foot.

And this is also what will be in the future, that judgment will be in standing,

for judgment is the matter of clarifications.

Behold, from the aspect of “And the Mount of Olives shall split,” that the essence will be drawn down,

for then the drawing down will be forward and seaward equally

(like the matter of standing, which is drawn from head to foot),

then there will be judgment upon the nations,

that even the nations will be clarified, etc.

And behold, all these matters are drawn down through Divine service,

and so it is also regarding the matter of “And His feet shall stand on that day upon the Mount of Olives,” that this is drawn down through the service of the level of feet,

as the statement [says],

“The feet reach to the feet.”

And the concept is,

behold, during the time when the Holy Temple stood, there was then a revelation of G-dliness,

and so it was also after the destruction,

and even more so in the days of Rabbi [Yehudah HaNasi],

and in this generation it is said, “The fallen Sukkah of Dovid,”

[falling] from level to level.

Therefore, at first, the main service and clarifications were in the level of Chabad, and therefore the Tannaim and Amoraim primarily occupied themselves with Torah study,

as opposed to the service of prayer,

to the extent that there were those who prayed only once in thirty days, etc.

And in the later period,

behold, then the main service was in [the Sefiros of] Chagat,

“There is no worship like the worship of love,”

which is the service of the heart,

the service of prayer.

However, in the time of the footsteps of Moshiach, when the level of the Sukkah of Dovid has fallen to the level of feet and heels, which is the level of Asiyah,

behold, now the main service is in the level of Nehi,

and in the level of action,

in the actual performance of the mitzvos,

and particularly in the act of charity, which encompasses all the mitzvos,

as explained in Igeres HaKodesh.

And this is a great merit-finding

(a powerful merit-finding)

for this generation,

that all of Israel in this generation in all countries are most distinguished in the giving of charity,

in a manner that was not so in previous generations,

for through this service they raise the Sukkah of Dovid from its fall,

as explained in Igeres HaKodesh there.

And this is particularly relevant to the days of Sukkos,

and as it is brought in the Zohar regarding the matter of the Ushpizin, and explained in the Siddur, Shaar HaSukkos,

that one must distribute money to the poor on the eve of Sukkos.

And through the service of charity in action,

the level of feet,

the feet of the Nukva arouse the feet of the Duchra,

and through this is drawn down “And His feet shall stand on that day upon the Mount of Olives,”

for “the feet reach to the feet,”

and through this the essence, which is above the level of revelation, is drawn down,

in the manner explained in the Siddur, Shaar Lag BaOmer,

that specifically in the level of Hod she’b’Hod is the essence drawn down.

And this is: “Praise Hashem, all nations; extol Him, all peoples! For His kindness has overwhelmed us, and the truth of Hashem is forever.”

[This refers to] the level of His kindness that is above the chain of descent, and as “His kindness has overwhelmed us,”

and likewise the level of “the truth of Hashem,”

will be drawn down also into the world,

so that He will be called as He is written,

and from this aspect even the nations will be clarified,

and as explained above, that from the revelation of “And His feet shall stand, etc.,” there will also be judgment upon the nations, which is the matter of clarifications.

And it is that through the offering of the seventy bulls that are offered during the festival of Sukkos, the seventy guardian angels are subdued to holiness, and they are subjugated to Israel,

and then only good is drawn down to Israel, and the great joy of “the time of our rejoicing” during the festival of Sukkos, and “Whoever has not seen the rejoicing of the House of Drawing Water has never seen true joy in his life.”

And afterwards, they come to Shemini Atzeres,

“Israel and the King alone,”

for Shemini Atzeres pertains to and alludes to the revelation of the future,

and as our sages, of blessed memory, said,

“The lyre of the days of Moshiach will have eight strings,”

for on Shemini Atzeres

(and in the future),

the drawing down is from the level of oil

(in an oily manner),

and “one who gives with a generous eye gives [abundantly].”

And behold, the matters of Tishrei are all-inclusive for the entire year and are for the purpose of drawing them down throughout the entire year,

and “the time of our rejoicing” is that the joy of Sukkos and Shemini Atzeres is drawn down throughout the entire year,

and even to “and everlasting joy upon their heads,”

with the coming of Moshiach our righteousness, who will wage the war of Hashem and succeed,

and “I will make a city into a heap,”

that the kingdom of the kelipah will be nullified,

“From the destruction of Tyre, Jerusalem will be rebuilt,”

the holy city, and the Temple will be built in its place,

speedily in our days, Amen.