English translation — וזאת הברכה א

1.

When the Rambam¹

(and likewise — the Rif²

and Rosh³)

lists the portions that are read on the festivals,

when speaking about the reading of the last days of Sukkot,

he quotes the language of the Gemara⁴

: "On the last festival day they read 'All the firstborn' ..

<b>And the next day</b> they read 'And this is the blessing' — not as with all the other second days of Yom Tov where he uses the language "on the second day of Yom Tov" or "on the second" and even on the last day of Pesach,

where he cannot use the language "on the second day of Yom Tov"

(because the language indicates the second day of Pesach),

he says "and on the eighth"⁵

(and not "the next day" as the language of the Talmud⁶).

From this it is understood,

that the connection of "And this is the blessing" to Simchat Torah,

is

(<b>not</b> because it is the second day of Yom Tov of <b>Shemini Atzeret</b>,

but rather)

because it is "the next day" of Shemini Atzeret,

i.e.,

that is,

the day that is <b>after</b> Shemini Atzeret.

It is not understood: the reason for that which on this very day one reads in the Torah

(Parshat B’rachah),

is indeed — because it is the second Yom Tov of Sh’mini Atzeret

(and therefore,

in Eretz Yisrael where there is no “s’feika d’yoma” and the Yom Tov of Sh’mini Atzeret is only one day — one does not read in the Torah

(Parshat B’rachah)

on that day which is “the morrow” of Sh’mini Atzeret).

And if so,

how can one say that in Chutz La’aretz one reads “V’zot HaB’rachah” on that day because it is “the morrow” of Sh’mini Atzeret

(not because it is the second Yom Tov of Sh’mini Atzeret)?

The question is even greater: in Eretz Yisrael,

where there is only one day of Yom Tov,

one reads on Sh’mini Atzeret

rather]

“V’zot HaB’rachah”⁸.

From this it is apparently proven,

that the main reading of Sh’mini Atzeret is “V’zot HaB’rachah”⁹.

And since this is so,

one should have indeed by that reading

(in Chutz La’aretz)

emphasized even more that one reads it on Simchat Torah because it is the second Yom Tov of Sh’mini Atzeret,

— But in practice,

is by all other readings of the second day of Yom Tov,

one says the wording "on the second"

(which indicates,

that the reading of that day is because it is the "second" of "the first day of Yom Tov")

and the like,

and specifically by "Vezos Haberachah" — one says the <i>wording </i>"on the morrow",

which indicates quite <b>the opposite</b>: that which on Shemini Atzeres one reads "Vezos Haberachah" is it <b>not</b> because it is the second day of Yom Tov of <b>Shmini Atzeres</b>,

but rather because it comes <b>after</b> Shmini Atzeres?

B.

Will one understand it,

<i>with a pref</i>ace the word of the Mitteler Rebbe

(regarding Shmini Atzeres and Simchas Torah),

that "the residents of the Land of Israel mix beetroot with meat"¹⁰,

From this word it is understood,

that although Simchat Torah is the second festival day of Shemini Atzeret,

there is nevertheless also in it a matter in which it is distinguished

from it in a primary matter.

Therefore the day has a special name — "Simchat Torah"

(and not like most second festival days which are called by the same names as the first days: second festival day of Rosh Hashanah; of Sukkot; a.

a.

etc.).

And therefore regarding the reading of "Vezot Haberakhah" the expression "lemakhar" is stated — because that which we read "Vezot Haberakhah" on Simchat Torah is indeed

(not because it is the second festival day of Shemini Atzeret,

but)

because of the matter with which Simchat Torah is distinguished from Shemini Atzeret,

which matter comes after Shemini Atzeret

— "lemakhar".

And that which in Eretz Yisrael they read on Shmini Atzeres the portion "Vezos Haberachah"

(and not "Kol Habechor")

— it is because of this that there is contained within itself the day also the special matter of <b>Simchas Torah</b>.

And as mentioned,

that the residents of Eretz Yisrael "mix" the two matters together.

3.

Among the matters with which Simchas Torah is distinguished from Shmini Atzeres is — its relationship to the days of Sukkos:

Shemini Atzeret,

although it is a "festival in its own right"¹⁵,

it is nevertheless called by the name "Shemini".

From this it is clear,

that it comes in sequence and has a connection to the seven preceding days of Sukkot¹⁶

(rabbinically)

— although regarding the taking of the lulav one is <b>not</b> concerned about the day of Shemini Atzeret that it should be a "doubtful seventh"¹⁸

— because from the aspect of the matter of "Shemini",

it is <b>connected</b>¹⁹

to Sukkot²⁰]

Simchas Torah however,

since in his name there is no indication at all that he should have a connection to Sukkos²¹,

it is understandable that it is separated

(not only from Shmini Atzeres,

but also)

from the days of Sukkos²².

"And nowadays etc. the first day for tomorrow etc.",

but regarding Shmini Atzeres and Simchas Torah it says <b>initially</b> "the last festival day etc. for tomorrow etc."** — because on every festival,

also the portion that is read on the second festival day is because it is the doubt of the first.

But what "Vezos Haberachah" is read on Simchas Torah,

it is from the aspect of <b>Simchas Torah</b> that is in it,

and <b>not</b> from the aspect of "doubt of <b>the eighth</b>" that is in it,

and therefore it does not count it in the reading of the last festival day of the holiday.

So since as above,

one reads on Simchat Torah &lt;b&gt;not&lt;/b&gt; "Vezot Haberakhah" because it is the second festival day of Shemini Atzeret

(which Shemini Atzeret comes &lt;b&gt;in sequence&lt;/b&gt; to Sukkot),

but because of the matter of "Simchat Torah" itself which is to it²²

— which thereby it is &lt;b&gt;distinguished&lt;/b&gt; from Sukkot — it would seemingly come out,

that the days of Sukkot

(and also Shemini Atzeret)

have no connection to the &lt;i&gt;parshah &lt;/i&gt;"Vezot Haberakhah".

D.

Nevertheless one sees,

that in the daily order of studying Chumash with Rashi's commentary

(as is known the enactment to study each day the predetermined parshah of the seven weekly portions: Sunday — from the beginning until Sheni,

Monday — until Shelishi,

etc.),

is in every year,

no matter how the fixed calendar falls out,

one studies²⁴

each day of Sukkot

(and also &lt;b&gt;Erev&lt;/b&gt; Sukkot)

and on Shemini Atzeret — the parshah of Berakhah²⁵.

From which it is understood²⁶,

that the parshah is alluded to

(not only the matter of Simchat Torah,

but also)

the matter of Sukkot and Shemini Atzeret.

And it is no contradiction to the wording "tomorrow they read Vezot Haberachah",

from which it is proven

(as above),

that the reading of Vezot Haberachah is related to the matter of "Simchat Torah" which is separated from Shemini Atzeret and Sukkot — because in the portion of Berachah

(as in all other portions in the Torah)

there are two matters:

A.

A.

(a)

as it is in a manner of study,

and the matter of "Vezot Haberachah" is related

according to the custom,

from the portion of the day in which one stands until the end of the sedra,

and]

also to Shemini Atzeret and Sukkot; and

(b)

as it is in a manner of reading in the Torah — and the matter of "they read Vezot Haberachah",

is only on Simchat Torah.

H.

The explanation of all the above will be understood,

with an introduction,

that the matter that Shemini Atzeret is a "festival in its own right" Rashi explains²⁷

: "that one does not sit in the sukkah".

It is known the difficulty in this:

That which one does not sit Shemini Atzeret in the sukkah,

is indeed <b>not</b> because of that which it is a "<b>festival</b> in its own right",

a Yom Tov by itself,

but because of that which it is <b>not</b> the Yom Tov of Sukkot: also if Shemini Atzeret were entirely not a Yom Tov,

one would not sit on that day in the sukkah — exactly as one does not sit in the sukkah all the other days of the year,

so it is difficult: where does one see through this that "one does not sit in the sukkah",

that it is a "<b>festival</b> in its own right"?

Is the explanation in this:

That which on Shmini Atzeret "one does not sit in the sukkah",

is it

(<b>not</b> because it is like the rest of the days of the year which have altogether no connection to sukkah,

it is then not present the entire <b>definition</b> of sukkah

(simple,

i.e., sukkah of mitzvah)

— Shmini Atzeret is <b>here</b> <b>sukkah</b>*²⁷,

but <b>one does</b> <b>not sit</b> in it)

Because the matters which one has on Sukkot

(through the schach of the sukkah)

drawn down in the aspect of makif,

they become on Shmini Atzeret drawn and absorbed²⁸

into an internal aspect,

and therefore Rashi says that the "<b>festival</b>" of Shmini Atzeret consists in that "one does not sit in the sukkah",

namely,

the Yom Tov of <b>Shmini Atzeret</b>

(from the language of absorption²⁹),

with which it is distinguished from Sukkot

(a festival <b>by itself</b>),

consists

(<b>primarily</b>³⁰)

in that <b>Atzeret</b>,

the makif of the sukkah becomes then restrained and absorbed into an internal aspect³¹.

From this it is understood,

that that which on

(first day of Yom Tov of)

Shmini Atzeret one sits in the sukkah by rabbinic decree,

it is because also then there is a continuation in the aspect of makif.

Only the makif that is drawn down on Shmini Atzeret is a different one,

a higher one than the makif that is drawn down on Sukkot,

and therefore then the sitting in the sukkah is by rabbinic decree,

as "&lt;b&gt;sweet&lt;/b&gt;&lt;sup&gt;32&lt;/sup&gt;

are the words of the scribes".

And after one draws down on Sukkot and on Shmini Atzeret the two makifim,

then comes,

"the morrow" of Shmini Atzeret,

the matter of Simchat Torah,

that the main joy is at the time of &lt;b&gt;the hakafot&lt;/b&gt;&lt;sup&gt;33&lt;/sup&gt;

(from the term makif),

and then is drawn down such a makif that is even higher than the makif drawn down on Shmini Atzeret.

6.

It will be understood with an introduction,

that in the aspect of makkif — in general — there are three levels.

An example of these three levels,

in the makkif of intellect — one could say: a)

one understands one thing from another thing³⁴

— the <b>thing</b> before he <b>understands</b> <b>in actuality</b>; or above that: give to a wise man and he will become wiser still*³⁴

— the intellect of the "he will become wiser" before he is <b>he will become wiser</b> <b>in actuality</b>.

b)

Along the lines of the reason and intellect of a "<b>statute</b>" in the Torah until the statute of the red heifer,

that the Almighty says to Moses: to you I will reveal the <b>reason</b> of the heifer but to another it is a statute etc.

(and the midrash³⁵

continues)

things hidden from you in this world are destined to be seen in the world to come³⁶.

and c)

Along the lines of the intellect of the things regarding which, to Moses our teacher's question, the answer is: <b>Be silent</b>; thus it arose in thought³⁷.

And so on, there is no makif in general — as explained at length in many places³⁸

a)

The close makif.

And by analogy, a teacher when he influences an intellect to a student,

that due to the distance of value of the student from the teacher — the student grasps only the externality of the intellect of the teacher,

not the depth and inwardness of the intellect; but nevertheless he feels that there is a depth here: he indeed does not know what the depth is — but he senses that there is something deeper than that which he understands.

b)

An encompassing <i>distant.</i>

And analogous to <i>a</i> most deep intellect which is completely above the "vessel" of the student,

until it is not at all possible that he should feel that there is a depth in it.

And nevertheless,

is also <b>that</b> intellect in the category of revelation,

no more,

which regarding <b>that</b> person,

<b>that</b> student — from the perspective of his <i>distance of </i><i>value</i> — is the intellect for him in concealment,

until he does not even feel it.

But to people with a greater understanding, that intellect can indeed be revealed.

And also regarding the person with the smaller understanding: when he will refine his intellectual vessels through immense toil,

then he too will feel the intellect

(until it is possible that he will even comprehend it in an inwardness).

3)

An encompassing light <b>in the essence</b>.

Such an encompassing light that is entirely not in the category of revelation,

and its drawing down is in a manner of concealment — in matters which are not "vessels" for light.

And analogous to the well-known*³⁸,

that in the "crownlets" of a Torah scroll³⁹

— which <b>they</b> are not vessels for intellect as <b>letters</b> of <i>the Torah</i> are — specifically in them are hinted the "secrets of the Torah" which cannot be drawn down through letters.

And also on this level there is an example from human intellect*³⁸

: One sees,

that when someone speaks an intellectual idea,

he uses in practice gestures with his hands and the like.

That although a hand gesture is not a "vessel" at all for intellect,

nevertheless specifically through this he brings out the most subtle matters — which in words he cannot bring out.

7.

And it can be said that this is the explanation of the three levels — Sukkot,

Shmini Atzeret and Simchat Torah:

The encompassing light of the sukkah is a "close encompassing light"⁴⁰.

That is why it says⁴¹

"so that your generations <b>know</b> that I caused the children of Israel to dwell <b>in sukkot</b>" — it is an encompassing light that is felt

(and as is known⁴²

that daat

is feeling)

— which is analogous to the depth that the student <b>feels</b> even when he understands only the externality of the teacher's intellect.

So after one sits in the sukkah seven days

(for the number seven encompasses all matters of hishtalshelus⁴³)

then comes the matter of "&lt;b&gt;Atzeret&lt;/b&gt; shall be for you",

that this very makif is drawn into a pnimiut.

And through this a &lt;b&gt;higher&lt;/b&gt; makif begins to shine⁴⁴

(which during the days of Sukkot was "makif harachok"⁴⁵).

So the intention in the matter of &lt;b&gt;the sitting&lt;/b&gt; in the sukkah of Shemini Atzeret — that also &lt;b&gt;that &lt;/b&gt;makif should be drawn and come down into a &lt;b&gt;settling&lt;/b&gt;

("know")

(yedu),

a pnimiut.

But also the makif that is drawn on Shmini Atzeret is in the category of gilui.

Different is the encompassing light which one draws down on Simchat Torah through the hakafot.

This is a level that is above the category of revelation.

And therefore it is drawn down

(not through a matter of knowledge — like the drawing down of the encompassing light in the sukkah's roof-covering which is connected with "so that your generations shall know",

but)

through the matter

(of the hakafot and)

the dances: one dances with the Torah scroll as it is dressed in a mantle — when it is then not possible to study in it — because the joy is connected with the essence of Torah which is above the matter of its revelation⁴⁶.

8.

And this is also the reason why Shmini Atzeret — although it is a "festival in its own right" — is called by the name "Eighth [day of] Assembly",

which indicates that it is a continuation of the seven days of Sukkot that precede it.

But in the name "Simchat Torah"

(with which one calls the second festival day of Shmini Atzeret)

there is no indication

(see above section 2 and 3)

that it has a connection to Sukkot,

and even not that it has a connection to Shmini Atzeret:

The proximate encompassing light

(which is drawn down on Sukkot)

together with the <i>encompassing</i> distant light

(which is drawn down on Shemini Atzeret)

are both in the category of revelation; but the "essential encompassing light" which is drawn down on Simchat Torah is a self-essential light that is above the category of revelation entirely*⁴⁶.

9.

One of the matters in which the aspect of "encompassing" expresses itself is — the absence of division: the aspect of "internal",

since this is a light that is measured according to the "vessels",

it is for each one according to his measure.

But from the perspective of the aspect of encompassing — all are equal.

And therefore in all these three mentioned times — Sukkot,

Shmini Atzeret and Simchat Torah — because in them is the drawing down of the encompassing lights,

is the connection and unification between Jews in a revealed manner:

On the festival of Sukkot all Jews are united in the encompassing light of the sukkah.

And as the saying of our Rabbis, of blessed memory,⁴⁷

"<b>All</b> of Israel are fit to dwell in <b>one</b> sukkah",

that <b>all</b> Jews — from "your heads, your tribes" until "your woodcutters" and "your water drawers" — come together in one sukkah;

On Shemini Atzeret one offers "a bull one, a ram one" — because then it is as if all Jews are in one thing.

And as our Rabbis of blessed memory said⁴⁸

"A unique bull — why? Corresponding to a unique nation";

And so too on Simchat Torah,

where the service of the day is with joy and dancing,

so the manner of the joy and the dance is — that all Jews

(from the greatest of the great to the smallest of the small)

dance together.

And not only together externally,

but also in a manner of absence of division.

Because since one dances with the Torah scroll as it is wrapped with the mantle etc. above the matter of the reading,

so in this there is no difference between the greatest scholar and the simple person⁴⁶.

10.

Since the matter of oneness comes specifically from the aspect of the makif,

therefore it is understandable,

that the near makif

(which is drawn down on Sukkos)

which is relative to the vessels,

which are

(in themselves)

<b>in division</b> — it cannot completely negate the matter of division; specifically from the far makif,

since it is not relative to the vessels at all — through it the matter of division is <b>nullified</b>.

But from the near makif the matter of division of details still remains.

It is only,

that the details unite together

(and analogous to the difference between "echad" and "yachid"⁴⁹).

And this is also the effect of the delay of "one bull" from the far makif of Shmini Atzeres

(and

(even more)

the unification of the aspect which is from "makif be'etzem" of Simchas Torah)

— upon the delay of "all of Israel are fit to sit in one sukkah" from the near makif of Sukkah:

This that "all Israel are fit to sit in one sukkah",

does not yet make from all Jews one thing — each one is a separate existence,

but what then — they <b>sit</b> in one sukkah⁵⁰.

And even more: also their sitting in one sukkah can be specifically "in this <b>after</b> this"⁵¹

But not so the unity that <i>expresses</i> itself in the offering of "one bull" on Shemini Atzeret,

is

(not only that the same bull is offered for all Jews,

but even more)

that all Jews <b>are</b> one thing — "a <b>unique</b> nation"⁵².

11.

Based on this, one will also understand the statement of our Sages, may their memory be for blessing⁵³

regarding Sukkot and Shemini Atzeret,

that after the seven days of Sukkot pass,

when all

Jews are united among themselves

(and consequently — united with the Most High⁵⁴),

the Most High says to the Jews: "Your separation is difficult for Me — stay yet one more day."

And seemingly: What is then the merit of "stay yet one more day" — a day later, will they not in any case separate from each other?

One must say,

that the staying of this one day ensures,

that also later there should not be any separation⁵⁵.

The explanation in this:

The unity of Jews on the festival of Sukkot,

since it is

(<b>not</b> in their essential existence,

but)

only in their uniting "in one sukkah",

it exists only when one sits in the sukkah.

But after

(Sukkot —)

when one goes out of the sukkah,

one can separate; unlike the unity of Shemini Atzeret,

whose essence is that all become one thing — a unique nation,

the unification remains for later and forever⁵⁵.

And this is the explanation of "&lt;b&gt;yet&lt;/b&gt; &lt;b&gt;one&lt;/b&gt; &lt;b&gt;day&lt;/b&gt;":

The unity that comes from the encompassing of the sukkah,

since the encompassing is approximate to the vessels

(therefore it is drawn down &lt;b&gt;seven&lt;/b&gt; days,

which indicates the &lt;b&gt;seven&lt;/b&gt; days of building⁴³),

its subject is — a unification of details

(and they remain details),

it is &lt;i&gt;only&lt;/i&gt; in a manner &lt;i&gt;of&lt;/i&gt; &lt;b&gt;temporary&lt;/b&gt;

(as the sukkah itself is a "temporary dwelling"⁵⁶)

But not so the unification in the "day &lt;b&gt;one&lt;/b&gt;" of Shmini Atzeret,

which indicates a matter that is above the category of division&lt;sup&gt;57&lt;/sup&gt;,

&lt;b&gt;the&lt;/b&gt; unification is in a manner of delay and permanence — "delay".

12.

Nevertheless,

since also the "distant encompassing light" of Shmini Atzeret is within the category of revelation,

it does not yet effect the true unity.

The ultimate unity comes only on Simchat Torah,

for then the "essential encompassing light" is drawn down, which is entirely above the category of revelation.

This difference

(between the unity of Shemini Atzeret and that of Simchat Torah),

one can also see in the details through which the unity expresses itself by them:

Shemini Atzeret,

the unity expresses itself in <b>offerings</b>

("one bull, one ram"),

and in the offerings themselves — the <b>burnt</b> offering⁵⁸,

whose concept is elevation from below to above.

<i>d.</i>

e.

That also the unity of Shemini Atzeret is connected with a movement of <b>going out</b> of oneself

(<b>similar to</b> the unity of Sukkot)

; but the expression of the unity of Simchat Torah,

is in <b>simple</b> matters — dancing <b>with the feet</b>

(and similar to what was discussed earlier at the end of section 6,

that in order to reveal an intellect which is in the category of "encompassing essentially",

it is specifically through matters of <b>action</b>,

as hinted with the hands).

And this is also the reason for

that which they established Simchat Torah on the second day of Yom Tov — Yom Tov Sheni Shel Galuyot,

because the function of Yom Tov Sheni Shel Galuyot is — that one brings in the revelation of the light of Yom Tov also into "lower" matters,

until — also into <b>exile</b>⁵⁹

that it should become a <b>holy</b> day — Yom Tov⁶⁰].

And <b>this</b> is indeed the function of Simchat Torah⁶¹

— that also in <b>simple</b> matters,

is drawn the concept of <i>achdut</i><i>⁶²</i>

13.

Based on all the above, one will understand how the section "Vezot Haberachah" has a content connection with all these three times — Sukkot,

Shmini Atzeret and Simchat Torah; and that its connection to Sukkot and Shmini Atzeret

is only in a manner of <b>study</b>,

but to Simchat Torah it is connected also in a manner of <b>reading</b>:

In the section of Vezot Haberachah,

the unity of Jews is emphasized several <i>times</i>:

Right at the beginning of the sedra,

it speaks about the blessing with which Moshe Rabbeinu blessed all Jews together; and at the conclusion of this blessing,

he emphasizes that in order to be able to receive the blessings of the Most High,

there must be "&lt;b&gt;When the heads&lt;/b&gt; of the people &lt;b&gt;are gathered together&lt;/b&gt; the tribes of Israel."&lt;sup&gt;62&lt;/sup&gt;

And also near the end of the sedra&lt;sup&gt;64&lt;/sup&gt;

— after he enumerates the blessings with which Moshe Rabbeinu blessed each tribe &lt;b&gt;individually&lt;/b&gt;&lt;sup&gt;65&lt;/sup&gt;,

he gives again a blessing to all Jews &lt;b&gt;together&lt;/b&gt;,

and also afterwards it speaks in the sedra about matters that pertain to &lt;b&gt;all&lt;/b&gt; Jews,

until — that the &lt;b&gt;conclusion&lt;/b&gt; &lt;b&gt;and seal&lt;/b&gt; of the sedra

(since "everything &lt;i&gt;follows&lt;/i&gt; after the seal"&lt;sup&gt;66&lt;/sup&gt;)

is — "before the eyes of &lt;b&gt;all&lt;/b&gt; &lt;b&gt;Israel&lt;/b&gt;" — the matter of unity&lt;sup&gt;67&lt;/sup&gt;.

Is Sukkos and Shmini Atzeres,

when the unity of Jews expresses itself primarily in spiritual matters,

then the connection of the parshah with the days — is only that one studies it,

which <b>study</b> is related to <b>intellect</b>; but not so on Simchas Torah,

when their unity comes out revealed also in <b>physical</b> matters,

one [reads] the parshah

(also)

from the Torah scroll⁶⁸,

where in <b>reading</b> from the Torah, the main thing is <b>not</b> the understanding of it,

but rather the speech,

the moving of his lips <i>is considered</i> <b>action</b>⁶⁹,

the <b>form</b> of the letters; that the parchment be according to law,

etc.*³⁸

— that specifically through this is drawn down the "encompassing [light] in essence" which is above the category of revelation⁷⁰.

13.

This unity that exists on Simchas Torah,

one then draws it down throughout the entire year — that the "love your fellow as yourself" should express itself also in simple matters,

that one should put the greatest effort into doing a Jew a favor also physically⁷¹.

And through this that the "all of us as one" exists also in material matters,

one effects,

that also the "Bless us, our Father"⁷²

— the writing and sealing for good with which the Most High has,

on Rosh Hashanah and Yom Kippur,

surely blessed every Jew and all Jews together — is drawn down also into material things,

with good that is revealed and evident,

with children, life, and sustenance,

and in all of them — with profit.

(From the talks of the holiday of Sukkot and Simchat Torah of the years 5714 and 5725)