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

In the festival of Sukkot, there is 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,

the festival of Sukkot is called

(in its private name)

"Zman Simchateinu"

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

The private name of the festival of Pesach is "Zman Cheiruteinu" and of Shavuot "Zman Matan Torateinu".

And even more emphasized is it in Yalkut²,

that 'Three rejoicings are written in the Festival,

and you shall rejoice⁶ in your Festival,

and you shall be⁵ only joyful,

and you shall rejoice⁶ before the L-rd your G-d for seven days'

("But on Pesach you do not find that even one rejoicing is written in it, etc.,

and similarly you find that on Shavuos only one rejoicing is written")

In addition to this, during Sukkot there is another special joy - Simchat Beit HaSho'eva: the drawing of the water at night during the time of the Holy Temple

(due to the water libation the next day upon the altar)

was with joy - "And you shall draw water with joy from the springs of salvation,"

And - in -

greatest joy,

until our Sages of blessed memory say* "One who has not seen the joy of Simchat Beit HaShoeva has never seen joy in his life."

And as discussed several times,

that even in this time we celebrate Simchat Beit HaShoeva,

And on the contrary - since Simchas Beis HaShoevah currently is not connected with "chalil"

(that "it does not override neither Shabbos nor Yom Tov""")

it can be said,

that ״our destruction is our correction״²׳ - the Simchas Beis HaShoevah begins

(in several matters)

immediately with a storm already from the first night of Sukkos.

The explanation of the greatness of the joy of the Simchas Beis HaSho’evah can be understood even better by first introducing the explanation of the aforementioned statement of our Sages, "Whoever has not seen the Simchas Beis HaSho’evah has never seen joy in his life."

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

there are other "festivals for joy" and the like – so how can it be said that one who has not seen the Simchas Beis HaSho’evah "has never seen joy in his life"?!

And it can be said that the explanation is according to the precise wording "saw": Why is the greatness of the joy of Simchas Beis HaSho’evah described

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

Rashi there, beginning with the words "Minehu".

Ibid. 71a, beginning with the words "Toku".

Ibid. 50,

In the discourse 'Beis HaSho'eivah'.

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Only)

Through a seemingly extraneous thing - the sight of the joy

(One who has not seen the joy of Beis HaSho'eivah has never seen joy in his days/ And specifically - specifically the term 'saw',

and not 'heard' or 'participated' and so on?

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

that when a person sees something with his own eyes,

This becomes actualized for him,

to the ultimate degree of actualization,

with certainty and veracity,

incomparably more than when he hears about it or knows about it.

(even with a true knowledge,

which comes only from chochmah, binah, and daat,

"who binds his knowledge with a strong and very powerful bond and embeds his thought with strength,"

and such knowledge which generates the emotions—love and its branches, and fear and its branches⁵)

What therefore is the law: "There is no witness made sufficient for you,"

"Since they saw him, they cannot see merit for him."

From this it is also understandable regarding joy,

that the completeness of the matter of joy is when one sees the joy and through this it is verified in the person seeing,

so that he becomes unified with it.

And on the contrary: in joy - true joy - it is even more relevant

(more than regarding other matters)

so that the joyful person should become unified with it,

as we see in human nature,

that when he hears or knows

(intellectually)

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

And we can add explanation in this according to what is explained

at length in the continuation "Samach Tesamach HaAroch",

that the nature of joy is — breaking barriers.

That is: the order of the world

(and the order of the chain of descent)

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

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

As we see that when a person is in joy,

he goes out of his natural limitations,

because then the distinctions and limitations of his faculties are less felt; likewise then the boundaries and partitions between one person and another fall away - they then stand united,

because joy breaks and nullifies the differences between them,

that even during a great joy, the great ones of the people rejoice

(and even a king)

together with simple people and the like.

And based on this it is understood,

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

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

the person becomes absorbed with the object seen

(unlike through hearing and knowing alone)

Based on the above, the precision in the word "see" - "Whoever has not seen the Simchas Beis HaShoeivah has never seen joy in his days" - is understandable: hearing and knowing about joy can exist even if one has not seen the Simchas Beis HaShoeivah; but in order for it to be "seen joy in his days" - to the ultimate degree of truthfulness

(completeness of joy)

- must be "see the Simchas Beis HaShoeivah".

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But one must understand better: with what does it differ?

(see)

Simchat Beit HaSho'eivah,

Then specifically through seeing this joy, does it become "see joy from his days" in general?

And it can be said, the explanation in this:

With the introduction explained in 29,

That the greatness of the joy of "time of our rejoicing"

(more than on other festivals)

and the joy of the Beit HaSho'eivah,

And the completeness of the revelation and absorption on Shemini Atzeret and Simchat Torah - is because then the

(Revelation of Hashem)

Actual joy from "the day of His wedding"² this is the giving of the Torah"

(from the latter tablets)

On Yom Kippur■²,

We celebrate then the great joy of the wedding of Jews with the Most High on Yom Kippur²² - "Achat b'

shana"²³,

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

When "Lech L'vadcha"²⁴,

"Israel and the King, as it were, are alone together²⁵ - the demonstration is a joy that is above all measure and limitation²⁶,

And similar to this - there is no "time of our joy" in general and in the Simchat Beit HaShoevah²⁷.

On the fifteenth of Av.

And as is known in the month of Tishrei,

that his wedding day is on Yom Kippur,

and the revelation of the joy is on the fifteenth of Tishrei.

[But nevertheless,

the ascent of the fifteenth of Av is loftier than the ascent on the fifteenth of Tishrei - see Sefer HaMaamarim Melukat vol. 3 p. 241 etc.]

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The greatness of the joy therein is understandable according to the explanation of the maamar 'Sameach Tismach' mentioned above¹⁷

[When the Rebbe

(the Rebbe Rashab)

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

His Holiness, my father-in-law, the Rebbe, that the essence and completeness of joy is - the joy of marriage,

which is connected with the wedding of the groom and bride,

and which brings children and grandchildren - a new birth in physicality"

(The revelation of the power of the Ein Sof below¹⁸,

in the nature of the world")

- and this brings the greatest joy,

incomparably greater

("more true and higher"")

than the joy

(spiritual)

What comes through a spiritual unity,

Like the influence of a teacher to a student,

Comprehension in intellect and similar.

[And in the manner of] as sight grasps a physical object specifically

(Unlike hearing which grasps a spiritual thing - a sound)

Because being a very high power

(higher than hearing)

Comes down lower and lower - in a physical way

(As the rule that the higher something is, the more it cannot find a place to be revealed except in a lower place)

•

That the completeness of the revelation of joy of Yom HaNaf (the day of the soul) is on Shemini Atzeret and Simchat Torah,

Rather, first there must be revelation in an encompassing manner,

and afterward in an internal manner.

See there.

And also to take with joy,

And thus also regarding the matter of marriage in its root above

(The root of marriage below in simplicity)

- "the day of His wedding, this is the giving of the Torah" - between the Almighty and Jews,

Or this brings the greatest joy,

because of the intrinsic unity between them

(Which is achieved through Torah⁷^)

A unity that is accomplished by a Jew even as he finds himself as a soul in a body below²⁰.

And according to the above,

That specifically through seeing is achieved the completeness of assimilation and unification,

is understandable,

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

(But not so through hearing and knowing does one achieve the same unification — on the analogy of the difference between the joy that comes from the influence of the teacher to the student relative to the great joy of a wedding,

as mentioned above)

as it will be in perfection in the future to come - when the marriage of Jews with the Most High will be

(but in this time it is only the betrothal)

" - because then there will be the perfection of vision in G-dliness,

"the revelation of the very 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 a manner of vision⁴

(Whereas in this time it is that only in a manner of hearing/ what through vision becomes the ultimate of unification between the seer and the object seen - the perfection of unity and marriage between the Most High and Jews,

without any wing or garment⁴⁴ - revelation of His Essence, may He be blessed, below.

What therefore becomes then the perfection of joy - which breaks through and is completely above all boundaries etc.

(Higher than the joy in this time,

including - from the joy of the festivals)

And "already⁴⁵ was forever something like this⁴⁴ at the time of the Giving of the Torah as it is written⁴⁷ 'You have been shown to know that Hashem, He is G-d; there is none else besides Him,'

actual seeing with physical sight etc.,

And one could say - similar to it, "on the day of His wedding, this is the Giving of the Torah"

(from the latter tablets)

On Yom Kippur - what the revelation of this 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

(The L‑rd rejoices⁴ in His works)

and the joy of Israel

(Yismach"⁵ Yisrael be'Ossav)

What is opened in the dwelling of the Blessed One in the lower worlds?

(In

the World of Action)

And it is known that in the Simchat Beit HaShoeivah there was a vision of G-dliness - "From there they draw Ruach HaKodesh"⁵²

(a taste of the vision of G-dliness in the Future)

And therefore Chazal say: "Whoever has not seen the Simchas Beis HaShoeivah has never seen joy in his life,"

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

(in this joy)

and through this one becomes united with the joy - is in Simchas Beis HaShoeivah⁵

(in "Zman Simchaseinu")

When there is the revelation of joy of "the day of his marriage,"

the union of the Almighty with Jews,

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

[And in particular, 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 as also hinted in that the Simchat Beit HaShoevah was for the drawing of the water,

"And you shall draw water with joy" - for Torah is likened to water⁵⁴,

And there is no water except Torah⁵⁵.

And from a negative you hear a positive⁵ - then through

His joy is also in great expansion, and he will rise and strengthen very much in his joy until he can stand before great ones etc.,

And like Hillel the Elder who was extremely humble and at the time of the Simchat Beit HaSho'eva 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 a proof for this is that even at the height of the joy and expansion, nullification is seen in him to the utmost.

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"See the joy of the Water-Drawing House" - gives the power and the ability that "see joy in his days,"

So that all other joys

(of holiness)

In his days should be in a manner of "see" - with ultimate unity,

the perfection of joy.

So that this brings - the perfection of sight and perfection of joy in his days - the revelation of the marriage of Jews with the Almighty in the future to come.

In all this is realized in the Simchas Beis HaShoeivah this year:

the year 5750,

Acronym: May it be a year of miracles

(A rosh teivos - recorded according to the custom of Israel that is spreading)

⁵⁷ - And the matter of miracle,

From the phrase "I will raise my banner upon the mountains" - it is analogous to the concept of joy that breaks through boundaries,

As is known, a miracle is bursting and above the natural order,

until the miracle also elevates nature⁵.

And all the more so when these matters come together - Simchat Beit HaShoevah in the year 5750.

And especially when this comes after the celebration of Simchat Beit HaShoevah in the year 5749, your hands,

and before that, the year Tashmach and Tashmach

(The word "Tashmach" itself simply means joy,

not only as an acronym,

which is not apparent in the meaning of the words themselves)

In simple words: the Simchat Beit HaShoeivah of the year

(the year 5750)

- every Jew must begin,

himself and the members of his household and his portion in the world,

higher than their status and condition up to now⁵⁷.

And especially - through practicing "Zman Simchaseinu"

and Simchas Beis HaSho'eivah with a joy that is the greatest,

which breaks down barriers,

the barriers of nature and his natural powers,

and of all those around him.

until he also lifts up the nature of the world outside of him,

including by drawing the celebration of Simchas Beis HaSho'eivah also into the street,

into the public domain,

and in a way that the air of the street is lifted up and "dances along"

(as discussed many times)

until this becomes the preparation for the miracle that the Almighty does with every Jew and with all Jews,

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

In addition to this, there comes,

that the first day of Sukkos

(the fifteenth of Tishrei)

this year falls on Shabbos - a day that includes these Shabbasos⁵ - and this adds more joy to the first day of Sukkos,

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

and especially being Shabbos, from which all the days are blessed* - that they should all have even more added joy.

And to add,

that in the fixed calendar it also turns out,

So the Chumash portion of the first day of Sukkot is from Shvii to the end of Parshat Berachah - the end of the entire Chumash.

And according to the rule that one makes a celebration for the completion of the Torah - as is done on Simchat Torah*

(when one finishes the Five Books of Moses)

- it is understood,

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

(in addition to the general connection of "Zman Simchaseinu" with Simchat Torah,

as mentioned above in section 3)

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And one could say,

Then the matter is also alluded to in the beginning of the lesson of Chumash² – "And Moses ascended from the plains of Moab to Mount Nebo":

It is known the explanation that "Nevo" is the letters "Nun Bo",

because "Moses our teacher, peace be upon him, achieved in his lifetime 49 gates of understanding, but the fiftieth gate was not given to Moses,"

as our Sages said⁴: "Fifty gates of understanding were created in the world, and all of them were given to Moses except one,"

And when it was "And Moses ascended etc. to Mount Nebo,"

became Nun bo,

Moshe received the gate of the Nun.

The connection of this with

(the first night of)

Simchat Beit HaSho'evah: Although 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 concept of hearing)

Consequently, this still has measurement and limitation.

The perfection in this at the time when it becomes "gladden, you shall gladden the beloved friends" - then there is no wisdom and understanding

(beloved friends)

Should be drawn the joy from His Essence, blessed be He

(which is above all boundaries of limitation completely)

That the joy breaks all boundaries.

That this comes about through the joy of a Jew,

And primarily - through the joy of a wedding,

which is the greatest joy as mentioned above⁷".

And it can be said,

that this is in the manner of the revelation of the Fiftieth Gate of Binah,

which is derived from Keter,

unto the highest level of Keter

(which is higher than the Fiftieth Gate that is related to the forty-nine Gates)

unto His very Essence, blessed be He.

And since every Jew has within him from the aspect of Moses our teacher,

and this affects him in his actual work"

(additional to the fact that Moses our teacher influences him with all matters,

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

he gave of his bread to the poor"⁷)

- it is understandable that every Jew has the power that there should be within him the "and he went up to Mount Nebo",

the bent Nun⁷,

in his inwardness.

According to the rule, we ascend in holiness⁷²,

It is understandable that after the great joy of the first night of Simchas Beis HaShoeivah - there must be an addition and ascent in the nights that follow.

Beginning from the second night of Simchas Beis HaShoeivah - which is a second night,

must come in a manner of "double for wisdom",

both double in quantity and double in quality,

which is incomparably more.

And one could say,

So 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 "shin-

first nights of Sukkot 5703

nun",

which means - sharpness

(so much so that one is called by the name "shinna")

Then one comes to a new sharpness in the Torah subject.

And likewise it is also understood regarding the second night of Simchas Beis Hashoeva

(And you shall draw water,

there is no water except Torah)

- must come a new sharpness in the joy,

And in a manner of twofold.

[And aderaba - the main point is the addition of twofold in quality,

Because in the quantity of time,

There are several limitations on the part of time, such as one must conduct the Yom Tov meal and the like; but regarding quality of holiness - one can "insert" a quality above limitation into a specific quantity)

And then on the third night of Simchas Beis HaShoeva - there comes even more joy.

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

And in our case - a new strength and force and existence in the aspect of joy

(In addition to the strengthening of joy in 'our time of joy' in general,

and in particular on the first night and on the second night,

as above)

And to add,

that the strength of the third night is similar and analogous to the strengthening and existence of the Third Beis HaMikdash,

מקדש אד׳ כוננו ידיך\",

which will be an eternal house of Dd,

in the third redemption after which there is no exile

(since this comes after the descent of exile)

not like the first two Holy Temples which were destroyed

(and

taken as a "mortgage")

- the eternal redemption,

When the revelation of the marriage and eternal unity of Jews with the Almighty occurs.

In all this there is additional joy on the part of the ushpizin who come into the sukkah during the seven days of Sukkot - both the ushpizin that are stated in the Zohar:* Abraham,

Isaac,

Jacob Moses,

Aaron,

Joseph,

David*,

And also the "Chassidic" Ushpizin

(as our master, father-in-law, the Rebbe 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 His Holy Honor, My Master, Father-in-law, the Rebbe said earlier/ and we add after him: His Holy Honor, My Master, Father-in-law, the Rebbe,

the Nasi of our generation.

All these

(fourteen)

Ushpizin come each day,

But each day has its main ushpiz,

which stands at the head,

and with him 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 about in the b-

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Longer during the Simchas Beis HaShoeva in the past years⁴.

Avraham and the Baal Shem Tov - on Sunday night and day - both emphasize and give strength particularly to the service of acts of kindness: the main service of Avraham was hospitality, and spreading kindness to all around him. And similarly the Baal Shem Tov - as is known many stories about the efforts of the Baal Shem Tov for the benefit of Jews, both physically and spiritually.

and spreading kindness to all around him.

And so too the Baal Shem Tov — as is known many stories about the Baal Shem Tov's efforts for the good of Jews,

both physically and spiritually.

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

in a manner that transcends measure and limitation: "Avraham was one"⁵,

Avraham was a unique and singular one against them

(Views of the)

whole world,

And in the language of the midrash, "Avram the Ivri."

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

And likewise regarding the Baal Shem Tov — it is known the common expression regarding a conduct above nature — a "Baal Shem Tov-style conduct"⁷,

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

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

What this gives more strength to celebrate Simchas Beis HaSho'evah,

In a manner of a joy that breaks all boundaries,

And especially in the year 5750,

The initials: It will be a year of miracles.

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

"Do not leave your place"

And through this they opened and elevated the world around: Yitzchak was a "perfect offering",

Who did not leave the Land of Israel.

And the Maggid,

During the years of his presidency,

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 nature of the world,

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

In the example of Aniyei HaSimcha - which breaks the boundaries of nature,

And draws down from His Essence, blessed be He, into the parameters of nature of the world.

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

And this is a general concept that signifies the unification of Mah and Ban,

And the inclusiveness of the matter 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)

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

Pillar of Torah

(After Abraham and Isaac which correspond to Gemach and Avodah, and as it is written: 'He established a testimony in Jacob and appointed a Torah in Israel'²",

"And Jacob was a simple man

The first nights of Sukkot 5750

and 5

dwells in tents"".

His first name of the widower Rebbe is 'Shneur',

"Shnei Or",

The light of the revealed and the light of Chassidut

(Also the Written Torah and the Oral Torah)

*י,

As he is commonly called: "the Baal HaTanya and the Shulchan Aruch"

[And he continued it in "Zalman" letters "Lizman",

in the time and place of the world]

From this it is understood,

So among all the days of Sukkos - on the third day with special emphasis the aspect of "the day of His wedding, this is the giving of the Torah",

Until the completion of this - on Simchas Torah,

As above.

And may it be His will,

That every Jew should continue to celebrate Simchas Beis HaShoeivah,

With a joy that is above measure and limitation,

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

We ascend in holiness,

from day to day,

in a manner of constantly increasing and rejoicing,

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

And through the joy — which breaks down barriers,

and especially that in the joy itself there is more adding, increasing and increasing,

breaking barrier after barrier — that it should break the barrier of the world

(Lechatchilah)

- The boundary of exile,

And in the manner of breaking the boundary of time and place - thus,

That immediately and instantly,

Even in the midst of the current Simchas Beis HaShoevah,

May the true and complete Geulah come,

And all Jews will go - “with the clouds of heaven” - to Eretz HaKodesh,

And there they will celebrate the continuation of the Simchas Beis HaShoevah,

And then - the joy of Shemini Atzeres and Simchas Torah,

And on one day

(as is in the Holy Land)

- together with "A new Torah from Me shall go forth",

And from within joy and goodness of heart,

a great joy that is beyond measure and limitation,

shall be heard in the cities of Yehuda and in the streets of Yerushalayim the voice of joy and the voice of happiness, the voice of a groom and the voice of a bride" - the joy of the marriage of Jews with the Almighty,

Eternal joy upon their heads•"'.

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