English translation — מאמר להבין ענין שמח"ת תשל"ח

B”SD.

Motzaei Simchat Torah – in his room – 5738

To understand the concept of Simchat Torah,

and the precise point is known regarding this,

that the manner of the joy

(of Simchat Torah)

is that they take a Torah scroll as it is rolled up and covered with a mantle,

and dance with it.

For despite that it is written in the Torah

that it is “your wisdom and your understanding,” etc., nevertheless, this manner of joy is not through study and contemplation, but specifically through dancing.

Therefore, the joy of Simchat Torah is for all of Israel,

even for the most simple who have no connection to comprehension and understanding,

[and furthermore,

that during the joy and dances of the hakafot, there are drawn

(werden tzugezoygn)

also those who during the rest of the year the connection and unity of their

[matters of]

Torah is not apparent,

as is seen tangibly].

And this concept

(that the joy of Simchat Torah is in every Jew)

is also expressed in that they dance specifically with a Torah scroll—the Written Torah—

for even one who does not know what is being said recites the blessing over the Torah when reading from the Written Torah.

And since that which he recites the blessing over the Torah is by the command of the Torah of truth,

it is simple that this is indeed the reality,

that even one who does not know what is being said draws down Ein Sof to Atzmus and Essence

(the Giver of the Torah)

into the Torah that he learns.

It is also known

the precise point: why do they celebrate Simchat Torah on Shemini Atzeret

(and in the diaspora on the second day of Shemini Atzeret),

for seemingly it should be on Shavuot, the time of the giving of our Torah.

B)

And the explanation of this is brought

based on what is stated in the Midrash:

“The Atzeret of the festival [of Sukkot] was fitting to be fifty days distant, corresponding to the Atzeret of Pesach, but the Atzeret of the festival, because they are going from summer to winter, the days are not sufficient for them to go and come.

A parable: to what is this comparable? To a king who had many daughters,

some married to a nearby place and some married to a distant place.

One day they all came to inquire as to the welfare of the king, their father.

The king said: These who are married to a nearby place, it is possible for them to go and come,

but those who are married to a distant place, it is not possible for them to go and come.

Until they are all here with me, let us all make one festival and rejoice with them.

So too, the Atzeret of Pesach, while they are going from winter to summer, the Holy One, blessed be He, said: It is possible for them to go and come.

But the Atzeret of the festival, because they are going from summer to winter, etc., the Holy One, blessed be He, said: It is not possible for them to go and come. Rather, until they are here, let us all make one festival and rejoice.”

And this is why they celebrate Simchat Torah on Shemini Atzeret,

for the “one day” on which all the daughters come

[the daughters of Zion and Jerusalem,

that is, the souls of Israel]

to inquire as to the welfare of the king, their father, refers

to Yom Kippur,

and afterwards He says, “Let us all make one festival and rejoice,”

this is

Simchat Torah

(which is established on Shemini Atzeret),

which is “one festival” analogous to the “one day” of Yom Kippur.

3)

And this can be understood based on what was stated above

(in the discourse beginning "In sukkos you shall dwell"10)

that all the festivals of the month of Tishrei are in the aspect of "one."

For, regarding Rosh Hashanah, our sages said,11

"The mitzvah of the day is with the shofar."

That is,

that what makes the day of Rosh Hashanah distinct from the other festivals is in one mitzvah

(a single and unique mitzvah),

the mitzvah of shofar.

And regarding this very mitzvah, the Rambam writes12

that it is a decree of the Scripture, above reason.

For although the mitzvah of shofar also alludes to the most exalted matters concerning repentance

(as the Rambam continues,12

"there is a hint in the matter," etc.),

nevertheless, its essence is a decree of the Scripture, above reason.

And similarly, this is also the case regarding Yom Kippur

[the conclusion of the ten days between Rosh Hashanah and Yom Kippur],

which is the aspect of "one" of all three aspects of world, year, and soul.

For the unique service of Yom Kippur is in the Holy of Holies, the aspect of "one" of world

(place),

on the day of Yom Kippur, which is called13

by the name "one in a year,"

the aspect of "one" of year

(time),

and is performed by the Kohen Gadol

[except that the Kohen Gadol does this as the agent of all Israel],

as it is written14

regarding him, "And Aharon was separated to sanctify him as holy of holies,"

the aspect of "one" of soul.

And similarly, this is also the case regarding Sukkos,

that in the matter of the sukkah

[for the mitzvah of dwelling in the sukkah is throughout all seven days of Sukkos,

from the first moment of their beginning]

the aspect of unity is emphasized

(the aspect of "one")

of all Israel, as our sages said,15

"All Israel are fit to dwell in one sukkah."

And likewise, this is also the case with the mitzvah of taking the four species

[whose purpose is to draw down the encompassing light

(of the one sukkah)

into the innerness16],

that in each of these four species, the aspect of unity is recognizable and emphasized,

and particularly in the esrog,

in which the aspect of unity is emphasized even more

[therefore, in the order of the four species in the verse17

(and the order in the Torah is also Torah)

the beginning is with the esrog, "the fruit of a beautiful tree"],

for that which the esrog is called in the verse "the fruit of a beautiful tree" is because it dwells on its tree from year to year,18

meaning that it endures the changes of the four seasons throughout the year,

to the extent that

(not only does it endure all the seasons, but)

it grows from them.

And from the aspect of unity in the esrog, this is also drawn into the other three species,

therefore, the concept of "beautiful" (hadar) in the three species is learned from the esrog.19

And in addition to this, that each of the four species indicates the aspect of unity,

behold, the mitzvah of taking the four species is to unite all four species,

which allude to the four categories within the Children of Israel,20

so that they all become one bundle to do Your will with a perfect heart.

4)

And behold, in order for the true unity

(and enduring)

of all four categories of Israel to be possible,

it is through teshuvah (repentance).

For, the concept of teshuvah is above division,

therefore it is "in one moment and in an instant."21

For this is the difference between the first tablets

(the concept of Torah as an intrinsic command)

and the second tablets

(the concept of Torah through teshuvah),

that in order to receive the first tablets, Moshe was on the mountain for forty days,

in addition to the preparation of "seven weeks you shall count" that preceded this.22

But not so with the second tablets,

behold, the forty days that Moshe was on the mountain were

(primarily)

in order to effect that the Holy One, blessed be He, would be appeased to Israel with joy and a full heart,23

and afterwards the tablets were given in one moment.

And behold, this concept

[that teshuvah is in one moment and in an instant]

emphasizes that the concept of teshuvah is above all measure and limitation,24

because true teshuvah reaches

(grasps)

the innerness and essence of the soul,

which is a level that is above division,

the aspect of "one"

(in one moment and in an instant)

of the soul.

And this is that which, through teshuvah, the unity of all the categories of Israel is effected,

from "your heads, your tribes" to "your hewers of wood and drawers of water,"

and in the manner of "you are standing this day, all of you," etc.,

"standing" (nitzavim) from the term "standing" (netzav)25

of a king,26

that Israel become kings and masters over the entire reality of the world,

beginning with this, that they are written and sealed for a good and sweet year, in the revealed and manifest good, even below ten handbreadths, also in physical matters,

since from the perspective of this level, it is not applicable to divide between spirituality and physicality, nor between above and below,

and this takes in (permeates) the entire order of the chain of descent (hishtalshelus) and also that which is above the order of the chain of descent.

And this is the concept of "One day they all came to greet the king their father... let us all make one festival and rejoice with them,"

"One day"

(in which they all came to greet the king their father)

is Yom Kippur,

the "one" of the year

(and also the "one" of world and of soul),

and from this is drawn afterwards "let us all make one festival," etc., which refers to Simchas Torah,

which is also "one day"

(one festival),

the aspect of "one."

5)

Now, the arousal of the aspect of the singular [level] in the soul, which is above division, must be drawn down in a gradual manner into the soul that is in the aspect of division.

[And this is analogous to how this arousal must be connected to physical action,

as in the action of sitting in the sukkah,

taking the Four Species,

and dancing with the feet].

For this is what [happens] after it is stated, "You are standing... all of you...," that all of Israel are in the manner of "all of you"

by virtue of the singular aspect within them,

[the verse] then enumerates all ten types in detail,

from "your heads, your tribes" to "your woodcutters and your water drawers,"

meaning that the concept of "all of you"

(the singular aspect)

of Israel must be evident in them even as they are in the aspect of division.

And just as it is in the soul, so too is it in the year,

that the aspect of the "one day" of Yom Kippur and of Simchas Torah activates and permeates all the days of the year

(beginning from Isru Chag),

so that in all his particular actions

(in all your deeds and in all your ways),

it is evident that he has just come from the "one day" of Yom Kippur and Simchas Torah.

And this matter continues throughout the entire year,

for even though many days, weeks, and months have already passed since Yom Kippur and Simchas Torah,

nevertheless, the arousal of the "one day" is not weakened at all, but stands in its full strength,

since it comes from an aspect that is above the matter of division and change,

the aspect of "I"

—Hashem, I have not changed.

And through the aspect of the "one day," which is above division, being drawn into all the days of the year, which are in the aspect of division and change,

thereby an elevation is also brought about in the aspect of the "one day" itself,

in the manner explained above regarding the matter of the "fruit of the beautiful tree" (esrog), which not only withstands all changes in weather but actually grows from them.

6)

And may it be His will,

that all the above be fulfilled for each and every one within the entirety of the Jewish people,

that there be a good and blessed year, with goodness that is seen and revealed below ten handbreadths,

in children, life, and sustenance, and in all of them—prosperity,

both in children, life, and sustenance in their simple sense, and in children, life, and sustenance in the spiritual sense

(from which the matters in their simple sense are drawn down),

that out of joy and goodness of heart, immediately after Simchas Torah, the service of "and Yaakov went on his way"

shall also apply to matters of the permitted [mundane],

[for the matter of "and Yaakov went on his way" that follows Yom Kippur

is in "his way" regarding matters of mitzvos,

since during the four days between Yom Kippur and Sukkos all Israel are occupied with mitzvos.

However, the matter of "and Yaakov went on his way" that follows Simchas Torah is in "his way" also regarding matters of the permitted],

so that on each and every day,

both on weekdays and all the more so on Shabbos and Yom Tov

(including also Rosh Hashanah and Yom Kippur),

all his affairs are permeated,

both the general matters and the particular matters,

with the essential and innermost point of the innermost aspect and essence of the soul,

which is connected to the innermost aspect and essence of the Ein Sof, blessed be He.

7)

And since this comes from Simchas Torah,

for joy breaks through all boundaries,

above measure and limitation,

therefore it breaks and nullifies all the boundaries and limitations of the internal exile,

and likewise the boundaries and limitations of exile in its simple sense,

and we merit that very soon, "May our eyes behold Your return to Zion with mercy,"

with the true and complete redemption through our righteous Moshiach,

may he come and lead us upright to our land, speedily in our actual days,

and may [the Holy Temple] be built,

the Holy Temple in its place, and may He gather the dispersed of Israel, etc.

(and until [the point that])

"Then"

"I will transform the peoples to a pure language... to serve Him"

with one accord,

"and"

"the kingship shall be Hashem's."