English translation — משיחות לילות הראשונים דחג הסוכות ה׳תש״ג

In the festival of Sukkos, we find an extra emphasis on the matter of joy - in several matters:

In addition to the obligation of joy that exists on every Yom Tov - "mo'adim l'simchah"²,

is called the holiday of Sukkot

(by its personal name)

"the time of our rejoicing"

(as we say it in prayers and Kiddush of the day)

The personal name of Passover is "the time of our freedom" and of Shavuot "the time of the giving of our Torah."

And it is further emphasized in the Yalkut²,

that "three rejoicings are written regarding the holiday,

And you shall rejoice⁶ on your festival,

And you shall be⁵ only joyful,

And you shall rejoice⁶ before the L‑rd your G‑d for seven days"

("But on Passover you do not find that even one joy is mentioned in it, etc.,

and similarly you find that on Shavuot only one joy is mentioned")

In addition to this, on the festival of Sukkot there comes an additional special joy - the Joy of the Water-Drawing: the drawing of the water at night during the time of the Holy Temple

(for the water libation on the next day upon the altar)

Was with joy - "And you shall draw water with joy from the springs of salvation."

And - in

exceedingly great joy,

until our Sages say* "Whoever has not seen the Joy of the Water-Drawing has never seen joy in his life."

And as discussed several times,

that even in this time, the Joy of the Water-Drawing is celebrated,

On the contrary - because the Joy of the Water-Drawing now is not connected with a "flute"

(which "does not override Shabbat nor Yom Tov")

It must be said,

Then, "Our corruption is our rectification"² - the Simchas Beis HaShoevah begins

(in several matters)

Immediately with a storm from the very first night of Sukkos.

The explanation of the greatness of the joy of Simchas Beis HaShoevah can be understood even better by first explaining the aforementioned statement of our Sages, "One who has not seen the Simchas Beis HaShoevah has never seen joy in his life."

At first glance, it is not understandable: during the year there are several joys from the Torah,

In other "Festivals of Joy" and the like - how can one say that he who has not seen the Simchat Beit HaShoevah "has never seen joy in his life"?!

And we must say the explanation of this according to the precision of the term "saw": why do we describe the magnitude of the joy of Simchat Beit HaShoevah

(Not by saying that the feeling and emotion of joy was very great,

Rashi there, s.v. Menahet.

There, 71a, s.v. Taku.

There, 50,

2, s.v. Beit HaShoevah.

The first nights of the festival of Sukkot 5703

Only)

Through a side matter, apparently - the vision of the joy

(Whoever has not seen the joy of the Water-Drawing (Beit HaShoeva) has never seen joy in his life/ And in this very matter - specifically the term "saw",

And not "heard" or "participated" and the like?

It is known the advantage of seeing over hearing³ and knowledge in general,

That when someone sees something with his own eyes,

It becomes confirmed for him,

To the utmost degree of confirmation.

with a certainty and definitiveness,

that is incomparably more than when he hears about it or knows of it

(even with a true knowledge,

which comes only from Chochmah, Binah, and Daat,

"who binds his knowledge with a strong and powerful bond and fixes his thought forcefully,"

and such knowledge which gives birth to the emotions - love and its branches and fear and its branches⁵)

And therefore the halacha is that "he is not considered your partner,"

"Since they saw him in the Beis, they could not see any merit for him."

This is also understandable regarding joy,

that the completeness of the concept of joy is when one sees the joy and through that it becomes realized in the person who sees,

so that he becomes unified with it.

And moreover: in joy — true joy — it is even more relevant

(more than regarding other matters)

that the joyful person should become unified with it,

as we see in human nature,

So when he hears or knows

(intellectually)

about a thing that causes joy - it does not bring him such joy - as when he sees it himself.

And there is to add explanation in this according to what is explained

at length in the maamar "Samach Tesamach HaAroch",

that the nature of joy is - breaking boundaries.

That is: the order of the world

(and the order of the chain of descent)

is set in boundaries and levels and distinctions of higher and lower, etc.,

And through joy one goes out of the usual boundaries and restrictions.

As we see that when a person is in joy,

he goes out of his natural restrictions,

Because then the differences and limitations of his powers are less felt; similarly then fall away the boundaries and partitions between one person and another - they then stand united,

Therefore joy breaks and nullifies the distinctions between them,

Until at a great joy the great ones of the people rejoice

(and even a king)

Together with ordinary people and the like.

And based on this, it is understood,

That the completeness in joy - breaking the boundaries and divisions between different matters - is specifically when it is in a manner of "see",

And when through sight one breaks the boundary and division between the seeing person and the seen object,

the person becomes unified with the seen object

(unlike through hearing and knowing alone)

Based on the above, the precision in the word "see" is understood - "One who has not seen the Simchas Beis HaShoeivah has never seen joy in his life": hearing and knowing about a joy can be even if one has not seen Simchas Beis HaShoeivah; but in order for it to be "has seen joy in his life" - to the utmost perfection.

the completeness of joy

- must be "see the joy of the water-drawing."

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But one must understand better: with what is distinguished

(see)

joy of the water-drawing,

that specifically through seeing this joy becomes "see joy from his waters" in general?

And it can be explained, the explanation in this:

With the introduction of what is explained in chapter 29,

That the magnitude of the joy of "Zman Simchaseinu"

(more than on other festivals)

and the Simchas Beis HaShoeva,

and the completeness of the revelation and absorption on Shemini Atzeres and Simchas Torah, is because of that which then is the

(the revelation of G-d)

actual joy of "Yom Chanunaso"² this is Mattan Torah"

(from the latter tablets)

On Yom Kippur■²,

One then celebrates the great joy of the wedding of Jews with the Almighty on Yom Kippur²² - "One in

year"¹²,

Until it comes to the ultimate dominance and revelation and absorption on Shemini Atzeret and Simchat Torah,

When "to You alone"²⁴,

"Israel and the King alone"²⁵ - and then there is a joy that is beyond all measure and limitation²⁶,

And similar to this - in "the time of our rejoicing" in general and in the Simchat Beit HaShoeva²⁷.

On Tu B'Av.

And similarly in the month of Tishrei,

that his wedding day is on Yom Kippur,

and the revelation of joy is on Tu B'Tishrei.

[However, nevertheless,

the elevation of the 15th of Av is loftier than the elevation on Tu B'Tishrei - see Sefer HaMa'amorim Melukat volume 3 page 241 and onward.]

The first nights of the festival of Sukkot 5703

The greatness of the joy in this is understood according to the explanation of the maamar *Samach Tismach* mentioned above¹⁷

[That the Rebbe

(the Rebbe Rashab)

of blessed memory said at the wedding of his only son",

that the main and complete joy is - the joy of marriage,

which is connected with the wedding of groom and bride,

and which brings children and grandchildren - a new physical birth"

(the revelation of the power of the Eyn Sof below¹⁸,

Not in the nature of the world)"

- And this brings the greatest joy,

that is incomparably greater

("More true and higher"")

than the joy

(spiritual)

which comes through a spiritual unity,

like the influence of a rabbi to a student,

Hasagah in intellect, etc.

[And as sight grasps a physical thing specifically

(But hearing grasps a spiritual thing - a sound)

Because being a very high power

(higher than hearing)

It comes down lower and lower - in physicality

(As the rule: the higher something is, the more impossible it is for it to find a place to be revealed except in a lower, lower place)

•

That the completeness of the revelation of joy of the days of Sukkot is on Shemini Atzeret and not on Sukkot,

But first the revelation must be in a comprehensive manner,

And afterward in an internal manner.

See there.

And see also 'Lekach B'Rina' on Parshas Tzav,

And likewise, this also applies to the matter of marriage in its source above.

(The source for marriage below, simply put.)

- "The day of His wedding is the giving of the Torah" - between the Almighty and the Jewish people,

And this brings the greatest joy,

because of the essential unity between them

(which is achieved through the Torah⁷^)

A unity that is achieved through a Jew even as he exists as a soul in a body below²⁰.

And according to the above,

Then specifically through sight comes the completeness of the adjustment and unification,

It is understandable,

That the completeness of the joy of a wedding is specifically through that which comes in a manner of sight—

(Unlike through hearing and knowing, the same unification is not achieved — analogous to the difference between the joy that comes through the influence of the teacher to the student relative to the great joy of a wedding,

As mentioned above)

As it will be in completeness in the future to come — when there will be the marriage of Jews with G‑d on High

(But now is only the betrothal)

" - because then there will be the completeness of seeing in Divinity,

"revelation" of the actual Essence",

And as it is written, "Your Teacher will no longer be hidden, and your eyes will see your Teacher",

"And the glory of the L-rd will be revealed, and all flesh will see" and learning

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The Torah in the manner of seeing"⁴

(But now it is only in the manner of hearing, whereas through seeing comes the ultimate unification between the seer and the seen - the completeness of unity and marriage between the Supreme One and Israel,

Without any covering or garment⁴⁴ - revelation of His Essence below.

And therefore the completeness of joy is revealed - which breaks through and is completely above all boundaries etc.

(higher than the joy at this time,

including - from the joy of the festivals)

And "already⁴⁵ there was in the worlds something similar to this⁴⁴ at the time of the giving of the Torah, as it is written⁴⁷: You have been shown to know that the L-rd, He is G-d; there is none else besides Him,

shown actually with physical sight etc."

And it can be said - analogous to it "on the day of his wedding, this is the giving of the Torah."

(From the last tablets)

On Yom Kippur - but its revelation is in "the time of our joy"⁴⁸

(Until completeness - on Shemini Atzeret and Simchat Torah)

- the connection and unity of the joy of G‑d

(May G‑d rejoice in His works⁴)

and the joy of Israel

(May Israel rejoice in its Maker⁵)

What is revealed is the dwelling place for Him, blessed be He, in the lower realms.

(In

World of Action)

And as known, that during the Simchas Beis HaSho'eivah there was a vision of G‑dliness - "from there they draw Ruach HaKodesh"⁵²

(a foretaste of the vision of G‑dliness in the Future)

And therefore our Sages say: "One who has not seen the Simchas Beis HaSho'eivah has never seen joy in his life,"

Because the completeness of the matter of joy - which expresses itself through seeing

(with this joy)

and through this one becomes unified with the joy - is at the Simchas Beis HaShoeivah⁵

(in "the time of our joy")

when there is the revelation of the joy of "the day of His wedding",

the union of the Almighty with the Jewish people,

Regarding the joy of Simchat Torah - that Torah unites the Holy One, blessed be He, and Israel.

[And in particular, since the days of Sukkot are also a preparation for the revelation of joy on Simchat Torah,

and a preparation is similar to the thing for which it prepares]

And it is also hinted in that the Simchat Beit HaSho'eivah was because of the drawing of the water,

"And you shall draw water with joy" - that Torah is compared to water⁵⁴,

and there is no water but Torah⁵⁵.

"And from a negative you understand a positive"⁵ - that through

His joy is also in great expansion, and he will be exalted and strengthened greatly in his joy until he can stand before the great, etc.,

And like Hillel the Elder, who was extremely humble, and at the time of the Simchas Beis HaShoevah he said: 'If I am here...' etc.,

But all this is from the aspect of the joy of the King, which is His joy, and not from the aspect of the expansion of his soul, etc.,

And proof of this: that even at the time of the intensity of joy and expansion, there is seen in him utter nullification.

The first nights of the festival of Sukkos 5703 (1942)

"See the Simchas Beis HaShoevah" - gives us the power and the ability that "he never saw joy in his days,"

that all other joys

(of holiness)

In his days shall be in a manner of 'See' - in utmost unity,

Completeness of joy.

Until that this brings - the completeness of sight and completeness of joy in his days - the revelation of the marriage of Jews with the Almighty in the future.

In all this comes to be at the Simchas Beis HaShoeivah in this year:

The year 5750,

acronym: 'It shall be a year of miracles'

(An acronym - recorded according to the custom of Israel that is going and spreading)

⁵⁷ - That the concept of a miracle,

from the phrase 'I will lift my banner upon the mountains' - is similar to the concept of joy that breaks all boundaries,

as it is known that a miracle breaks through and is above the natural order,

to the point that the miracle elevates even nature"⁵.

And this is especially so when these two concepts come together — Simchas Beis HaShoevah in the year 5750.

And in particular when it comes after the celebration of Simchas Beis HaShoevah in the year 5749,

and before that the years 5747 and 5748

(the word 'Tismach' itself simply means joy,

not only in an acronym,

which is not explicit in the meaning of the words itself)

In simple words: the Simchas Beis HaShoevah of the year

(the year 5750)

- every Jew must elevate,

himself and his family and his portion in the world,

above their current status and situation up to now⁵⁷.

And especially - through observing "Zman Simchaseinu"

and the Simchas Beis HaShoevah with a greatest joy,

which breaks boundaries,

the boundaries of nature and his natural powers,

and of all those around him.

until he also lifts the nature of the world outside himself,

including through the fact that one extends the celebration of Simchas Beis HaShoevah also into the street,

in the public domain,

And in such a manner, then the air of the "gimel" is lifted up and "dances with"

(as mentioned repeatedly)

Until then, this becomes the preparation for the nes that the Almighty does with every Jew and with all Jews,

that He lifts them up - until the true and complete redemption.

Additionally, it comes to,

that the first day of Sukkos

(Fifteen Tishrei)

In this year it falls on Shabbat — a day of joy that encompasses all these Shabbats⁵ — which gives additional joy on the first day of Sukkot,

which is also the opening to all the days of Sukkot,

And particularly, being Shabbat, from which all the days are blessed."* — that they should all have even more of an addition of joy.

And to add,

that in the fixed pattern it also works out,

that the prescribed portion of the first day of Sukkot is from the seventh until the end of Parshat B'rakhah — the end of the entire Five Books of the Torah.

And according to the rule that we make a celebration for the completion of the Torah — as we do on Simchat Torah*

(When one completes the Five Books of the Torah)

- it is understood,

that on this day there is a semblance of the joy of Simchat Torah

(in addition to the general connection of "Zeman Simchateinu" with Simchat Torah,

as above sec. 3)

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And it might be said,

So the matter is also hinted at in the beginning of the Chumash lesson² — 'And Moses went up from the plains of Moab to Mount Nebo':

It is known the explanation that 'Nebo' is the letters 'nun bo' (a nun in it),

Because 'Moses our teacher, peace be upon him, attained in his lifetime 49 gates of understanding, but the 50th gate was not given to Moses',

As the Sages said⁴ '50 gates of understanding were created in the world, and all of them were given to Moses except one',

And when it was 'And Moses went up, etc., to Mount Nebo',

it became 'nun bo' (a nun in it),

Moses received the 50th gate.

The connection of this with

(first night of)

Simchas Beis HaShoevah: Even though the place of joy is in Binah⁵ - that is a joy connected with the revealed powers and with understanding and comprehension

(in the manner of the matter of hearing)

Consequently, it still has a measure and limitation.

The perfection in this when one becomes "samach tesamach re'im ahuvim" - that is in Chochmah and Binah

(re'im ahuvim)

May the joy of His Essence be drawn down

(which is completely beyond any boundary or limitation)

Which this joy breaks through all boundaries."".

And this is achieved through the joy of a Jew,

and primarily - through the joy of marriage,

which is the greatest joy as mentioned above⁷.

And we can say,

So this is in the manner of the revelation of the Shaar HaNun of Binah,

which derives from Keter,

until - the highest level of Keter

(which is higher than the Shaar HaNun that is related to the 49 gates)

until - His Essence, may He be blessed.

And since every Jew has within himself from the aspect of Moshe Rabbeinu,

and this affects him in his actual service."

In addition to that which Moshe Rabbeinu influences upon him all matters,

in the manner of "A good eye is he who is blessed,

he gives his bread"⁷)

-it is understood that every Jew has the power that within him should be the "Vayeil - el Har Nevo",

the Nun Bei⁷,

in his inner essence.

According to the rule of ascending in holiness⁷²,

It is understandable that after the great joy of the first night of Simchas Beis HaShoevah, there must be an addition and elevation in the nights that follow it.

Beginning from the second night of Simchas Beis HaShoevah, which being a second night,

there must come in it in a manner of "double of wisdom",

both double in quantity and double in quality,

which is incomparably more.

And it can be said,

that this

(the addition in double)

is also hinted in the word "shnei": in addition to the interpretation that "shnei" is from the term "Mishnah,"

that the same thing repeats itself — it is also from the term "shi—

the first nights of Sukkot 1943

non,

meaning — sharpness

(until one is therefore called by the name "Shinana")

Then one comes to a new sharpness in this Torah topic.

And likewise it is also applicable regarding the second night of Simchat Beit HaShoevah

(And you shall draw water,

there is no water but Torah)

- a new sharpness must come in the joy,

and in a twofold manner.

[And on the contrary - the main thing is the addition of twofold in quality,

Because in the quantity of time,

there are several limitations due to the time that one must perform the Yom Tov meal, etc.; but in the quality of holiness — one can "insert" a quality beyond limitation into a specific quantity.

And then on the third night of Simchas Beis HaSho'eivah — there comes even more joy.

And especially since the third is connected with the concept of chazakah,

and in our case — a new chazakah and strength and permanence in the matter of joy.

(In addition to the strengthening of joy in "Zeman Simchaseinu" in general,

And especially on the first night and on the second night,

as above)

And to add,

Then the strengthening of the third night is in the manner and similar to the strengthening and existence of the third Holy Temple,

The Sanctuary of the L-rd, Your hands established"

which will be an eternal House, G-d,

in the third redemption after which there is no exile

As soon as this comes after the descent of exile

not like the first two Holy Temples which were destroyed

(and

taken away as a "pledge")

- the eternal redemption,

when there is the revelation of the marriage and eternal union of Jews with the Almighty.

In all this, there is even more joy from the ushpizin who come into the sukkah during the seven days of Sukkot - both the ushpizin that are in the Zohar*: Avraham,

Yitzchak,

Yaakov Moshe,

Aharon,

Yosef,

Dovid*,

and also the "Chassidish" ushpizin

(as the Rebbe, my father-in-law, revealed¹)

: the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

the Rebbe

(the Rebbe Rashab)

of blessed memory

("The Father" - as the Rebbe [כ״ק מו״ח אדמו״ר] said at that time/ and we add after him: the Rebbe [כ״ק מו״ח אדמו״ר],

the leader of our generation.

all these

(fourteen)

the ushpizin come each day,

but each day has its main ushpiz,

who stands at the head,

And "and my people" come the other ushpizin: on the first day - Avraham and the Baal Shem Tov; on the second day - Yitzchak and the Maggid,

B.

And as was spoken in the —

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Long during Simchas Beis HaShoevah in past years⁴.

Avraham and the Baal Shem Tov — on the night and day of the first day — both emphasize and give strength especially on the service of gemilus chassadim: the main service of Avraham was — hachnasas orchim,

And bestowing kindness upon all around him.

And likewise the Baal Shem Tov - as is known, many stories about the Baal Shem Tov's efforts for the benefit of Jews,

Both materially and spiritually.

In addition to this - they both give the strength for service in general and joy,

In a manner beyond measure and limitation: "Abraham was one"⁵,

Abraham was a single and unique one against the

(views of the)

entire world,

And in the language of the Midrash—"Avram the Ivri.

All the entire world is on one side and he is on the other side.

And similarly regarding the Baal Shem Tov—the expression commonly used by all regarding a conduct above the natural order is 'a Baal Shem Tov-like conduct'⁷.

Because this was the regular conduct of the Baal Shem Tov.

And through our Rabbis and leaders, his successors—the power is drawn to every Jew.

Which gives us additional strength to celebrate Simchas Beis HaShoevah,

in a manner of a joy that breaks all boundaries,

And particularly in the year 5750,

The initials are: it will be a year of miracles.

Yitzchak and the Maggid - on Sunday night and Monday - are both distinguished by the fact that they both remained in their place,

"Do not leave your place."

and they thereby uplifted and elevated the world around: Yitzchak was a "perfect ascent",

who did not leave the land of Israel.

And the Maggid,

during the years of his leadership,

remained in his place",

and his students came to him to hear Torah, etc.

That this is a service in a miraculous manner,

above the natural order of the world,

and together with this, he elevates the natural conduct of the world,

like the example of the joy of Simchat Torah, which breaks the limits of nature,

and draws from His Essence, blessed be He, into the limits of the natural world.

And in addition to this: the wedding of Isaac and Rebecca is the first wedding that appears in the Torah,

And this is a general matter which signifies the unification of MaH and BaN,

And the general concept of marriage – the matter of Shemini Atzeret and Simchat Torah

(which comes after the seven days of the feast preceding this,

the joy during the seven days of Sukkot)

Yaakov and the Alter Rebbe – on the night and day of Tuesday – are both particularly connected with the matter of the Torah: Yaakov corresponds to the third pillar,

the pillar of Torah

(after Avraham and Yitzchak who correspond to gemilut chasadim and avodah/ and as it is written: "He established a testimony in Yaakov and placed a Torah in Yisrael"²,

"And Jacob was a wholesome man

The first nights of Sukkot 5750

And 5

Dwells in tents".

The first name of this master was "Shneur",

"Two lights",

The revealed light and the light of Chassidut

(Also the Written Torah and the Oral Torah)

*Y,

As he is called by everyone: "Baal HaTanya and Shulchan Aruch"

[And he continued it in "Zalman" letters "L'zman",

in the time and place of the world]

From this it is understood,

That among all the days of Sukkot - on the third day with extra emphasis the theme of "the day of His wedding, this is the giving of the Torah",

until the completion thereof - on Simchat Torah,

As mentioned above.

And may it be His will,

That every Jew should continue celebrating Simchas Beis HaShoevah,

with a joy that is above measure and limitation,

And after the ascents in this during the first nights and days of Sukkos - one should add in this,

We ascend in holiness,

from day to day,

in a manner of increasing and adding and rejoicing,

until we come to the perfection of joy — on Shemini Atzeret and Simchat Torah.

And through this joy — which breaks through barriers,

and especially since within the joy itself there is more adding and increasing and increasing,

breaching barrier upon barrier — may this breach the barrier of the world

(the world at large)

— the barrier of exile,

and in a manner of breaking through the barriers of time and space — like this,

Then immediately, right away,

Still in the midst of the present Simchas Beis HaSho'eivah,

May the true and complete Redemption come,

And all Jews will go — “with the clouds of heaven” — to the Holy Land,

And there they will continue the Simchas Beis HaSho'eivah,

And afterwards — the joy of Shemini Atzeres and Simchas Torah,

And on one day

(as it is in the Holy Land)

- Together with "A new Torah shall go forth from Me"

And out of happiness and goodness of heart,

A great joy beyond measure and limitation,

Shall be heard in the cities of Judah and the streets of Jerusalem the voice of joy and the voice of gladness, the voice of a groom and the voice of a bride" - the joy of marriage of Jews with the Almighty,

Eternal joy upon their heads.".

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