English translation — שיחת ליל א' דחג הסוכות ה'תשמ"ג - בבית הכנסת, אחרי תפלת ערבית

Good Shabbos and good Yom Tov,

the time of our joy.

In previous years we spoke at length¹,

that even though we are in exile and outside the Land,

the matter of the Simchas Beis HaShoevah here has an advantage,

specifically in exile and outside the Land,

and all the more so both together,

in relation to the Simchas Beis HaShoevah as it was in the time of the Beis HaMikdash in Eretz Yisrael,

that in the time of the Beis HaMikdash in Eretz Yisrael the Simchas Beis HaShoevah began after Shabbos and after Yom Tov²,

but in the time of exile outside the Land it begins immediately on the first night of Sukkos.

And the joy is a very great joy. Because in addition to the fact that the festival of Sukkos is from the "festivals for joy",

it is "the time of our joy"³;

and furthermore, this is the Simchas Beis HaShoevah,

the greatest joy,

about which joy they say, "Whoever has not seen the Simchas Beis HaShoevah has never seen joy in his life"⁴.

Since we already spoke about this at length in previous years and it has also been printed¹,

we will not repeat it now,

and especially since this involves burdening the congregation.

We will only speak about the changes that occur on the first night of Sukkos,

Simchas Beis HaShoevah,

in this year compared to the previous year and years –

the day of the week on which the first day of Sukkos falls this year;

and the portion of Chumash in the weekly parshah in which this day falls,

according to the teaching of the Alter Rebbe⁵ that one must live with the time.

That this year the first day of Simchas Beis HaShoevah is –

Shabbos. And the portion of Chumash for this day is –

from the seventh aliyah until the end of the parshah in Parshas Vezos HaBerachah.

It is also known that on Sukkos there is the matter of the "Ushpizin" who come each day of the festival. And on the first day of Sukkos the special Ushpiz is –

Avraham Avinu. As it states in the Zohar⁶,

transcribed in several siddurim.

To this is also added the Chassidic Ushpiz of the present day of Sukkos,

as my revered father-in-law, the Rebbe, revealed and publicized⁷ and instructed to print. That on the first day of Sukkos the Chassidic Ushpiz is –

the Baal Shem Tov.

And as has been said many times, the Ushpizin that are in the Zohar

(transcribed in the siddurim)

and the Chassidic Ushpizin are not two separate things, Heaven forbid,

but rather this is truly one thing.

And this is like the general principle of the revealed aspect of Torah and the inner aspect of Torah,

that they are not two separate things, Heaven forbid,

but one thing –

the inner aspect of Torah reveals the inner essence and the soul of the revealed aspect of Torah.

And likewise within the inner aspect of Torah itself –

that which is stated in the Zohar,

and that which is stated in Chassidus is one thing;

that which is stated in the Zohar without explanation and interpretation,

Chassidus explains and interprets and reveals the inner aspect within it.

And especially Chabad Chassidus,

which brings down all these matters into understanding and comprehension in the intellect, understanding, knowledge of the G‑dly soul,

and from there into the intellect, understanding, knowledge of the intellectual soul,

and from there –

into the emotions of the animal soul,

and from there into actual deed,

each deed according to its measure.

And in our case:

Chabad Chassidus reveals and explains and interprets through the Chassidic Ushpizin –

the Ushpizin that are in the Zohar,

and that are transcribed in several siddurim,

which are accessible to every soul. And consequently, these two Ushpizin are one thing.

So too regarding the Ushpiz of the first day of Sukkos –

Avraham

(as it states in the Zohar)

and the Baal Shem Tov

(as it states in Chabad Chassidus),

that they are truly one thing.

And regarding the Ushpiz of the present day of Sukkos,

Avraham and the Baal Shem Tov,

it is stated in the present portion of Chumash

(from the seventh aliyah until the end of Parshas Vezos HaBerachah).

That sometimes,

when one wants to find a connection of a matter with the portion of Chumash in the weekly parshah,

one must search for this particular matter or another particular matter,

the general matter or another general matter, etc.;

but in our case

(the connection of the Ushpiz of the present day with the portion of Chumash)

it is stated explicitly,

in a manner that is clear to all:

In this portion of Chumash it states⁸:

"This is the land which I swore to Avraham etc." –

the Ushpiz Avraham,

and at the end of the portion it states "

(before the eyes of all)

Yisrael",

the name of the Baal Shem Tov.

And this is also connected with the special day of the week of the first day of Sukkos this year –

Shabbos:

It is known that Jews are sometimes called by the name "Yaakov" and sometimes by the name "Yisrael".

What the general difference between them is ⁹ –

On weekdays, Jews have a greater connection with "Yaakov",

because then their main service is in the manner of "Yaakov",

and on the Sabbath day they have a greater connection with "Yisrael";

because then their main service is in the manner of "Yisrael".

And as explained in Likkutei Torah ⁸ that therefore on Motzaei Shabbat we say

(according to several versions)

"Al tira avdi Yaakov",

because "on Shabbat we are in the category of Yisrael, which does not require the category of labor and exertion to refine sparks etc." and afterwards on Motzaei Shabbat "one must return and descend to be in the category of Yaakov My servant during the six weekdays to refine sparks in the physical world etc." therefore we then say "Al tira avdi Yaakov" which gives strength and power to be able to perform this new service.

And the connection between them

(of Shabbat and "Yisrael")

is also seen from the matter of Torah:

"Yisrael" is an acronym for "Yesh Shishim Ribo Otiot LaTorah" ¹⁰. The completeness and fitness of Torah consists of the fact that "there are" in the Torah six hundred thousand letters. And through this there is also completeness of "Yisrael"

(acronym for "Yesh Shishim Ribo Otiot LaTorah").

And it is known that Shabbat is connected with Torah,

as our Sages, of blessed memory, said ¹¹ "everyone agrees that the Torah was given on Shabbat",

as explained in Torah Or ¹² that this is because Torah and Shabbat are the same concept.

It follows from this that Shabbat

(the occurrence this year of the first day of Sukkot)

has a special connection with the concept of "Yisrael"

(the conclusion of the weekly Torah portion of that day),

the name of the Baal Shem Tov,

the ushpizin of the first day of Sukkot.

And as explained in Shaar HaYichud VeHaEmunah ¹³ the teaching of the Baal Shem Tov

(and as it is also stated in the writings of the Arizal ¹⁴)

that the name by which one is called in the Holy Language animates, brings into being, and sustains the thing and expresses the content of the thing. It is therefore understood that the Baal Shem Tov also ruled regarding himself,

that the name by which he is called in the Holy Language is "Yisrael".

The lesson from this in service:

A person's service in Torah study and fulfillment of mitzvot must be in a manner that he does them without a yoke,

but rather out of delight and joy

(like the nature of Shabbat).

He indeed does them out of acceptance of the yoke,

but together with this he does them out of delight and joy. And this is not a contradiction.

And as the Rambam rules at the end of Hilchot Lulav

(after he speaks about the greatness of the joy at the Simchat Beit HaShoevah),

that joy of a mitzvah "is a great service".

Which further proves that service

(out of acceptance of the yoke)

like a faithful servant is not contradictory to the service being out of joy,

but on the contrary –

service

(as a faithful servant,

with acceptance of the yoke)

out of joy "is a great service",

because he performs it with great joy.

And this

(that a person's service must be out of joy)

is a lesson for a person's service in general in all times,

because at all times there is the principle "I was created to serve my Maker" ¹⁵;

With special emphasis, however, is the lesson on Sukkot,

the time of our joy on the first day of Sukkot,

whose ushpizin is the Baal Shem Tov,

and in the determination of this year which falls on the Sabbath day,

"and on your joyous occasions –

these are Shabbatot" ¹⁶.

And the emphasis in this is further –

because when the first day of Sukkot falls on the Sabbath day,

this is because Rosh Hashanah occurred on the Sabbath day.

That is, that the head,

the beginning,

of the entire year was "on your joyous occasions –

these are Shabbatot". Which emphasizes that the service throughout the entire year must be out of delight and joy

(and from this one also derives the lesson for all years,

as discussed many times).

And although on Rosh Hashanah it is "rejoice with trembling" ¹⁷,

nevertheless, in addition to this, before Rosh Hashanah

(on the Shabbat before Rosh Hashanah)

we recite the haftarah of "Sos Asis" ¹⁸,

which precedes "rejoice with trembling",

it is known that "bakeseh l'yom chageinu" ¹⁹ –

that which is in a manner of concealment and hiddenness on Rosh Hashanah,

is revealed on Sukkot,

and consequently the joy that exists in concealment on Rosh Hashanah comes out in revelation in the time of our joy on Sukkot ²⁰.

And this is the general lesson of Shabbat and of "Yisrael"

(Baal Shem Tov) –

that a person's service in Torah study and fulfillment of mitzvot must be out of joy of Torah and joy of mitzvah.

That joy is above all measures and limitations,

joy breaks boundaries²¹. And therefore,

through the fact that a Jew serves his service with joy,

all matters are drawn to him –

until it comes down to the lowest level in revealed and manifest good. Because just as this breaks all spiritual measures, through this it is drawn down to the lowest level without any physical measures at all,

so that one receives all that is needed in physicality and spirituality.

Until in a manner of wealth,

"You are commanded to enrich him"²²,

more than all that is needed.

This is also connected with Shabbat –

because on Shabbat it is a mitzvah to delight in it with meat and wine²³,

and the Alter Rebbe adds in Tanya²⁴ –

fat meat and aged wine.

That is, that it is drawn into physicality

(to the lowest level),

in a manner of wealth,

above measure and limitation,

And this is drawn in a manner of Shabbat,

where then everything is already prepared from the weekday,

that is, that it is already from the outset beyond.

And this is also connected with the Baal Shem Tov

(whose name is "Yisrael"):

It is known the expression common in the mouth of His holy people,

even among women and children –

"a Baal Shem Tov story",

"a Baal Shem Tov conduct". And the simple explanation of this is –

that when one sees an act or a conduct that is in a completely miraculous manner,

not within the measures and limitations of nature,

one calls it a Baal Shem Tov story,

a Baal Shem Tov conduct.

And in common parlance –

"from the outset beyond".

From this is understood the connection between the Baal Shem Tov and service with joy,

which breaks boundaries and draws from above measure and limitation.

And the drawing from above measure and limitation is drawn down to the lowest level in the physicality of the world,

as the matter is simply that a Baal Shem Tov conduct is said specifically about a miraculous matter that one sees with physical eyes in the physicality of the world.

That is, that this is drawn in a manner as it is stated at the end of the daily portion of Chumash of today –

"before the eyes of all Yisrael"

(and "Yisrael" alludes to the Baal Shem Tov,

as above).

And simply in the verses, "before the eyes of all Yisrael" refers to "all the signs and wonders... and all the mighty hand and all the great awe which Moshe performed before the eyes of all Yisrael" –

that is, Baal Shem Tov matters,

miracles completely above the natural order,

which were drawn down to the lowest level in revealed and manifest good,

"before the eyes of all Yisrael".

From this it is understood,

that in addition to that on Rosh Hashanah there was a final sealing for good,

and especially since it was "and on your joyous days –

these are Shabbatot",

it also comes out in a Baal Shem Tov manner in revealed and manifest good.

And just as this was with Moshe Rabbeinu,

it is then drawn from generation to generation until the Baal Shem Tov,

until my master, father-in-law, the Rebbe, the Nasi of our generation,

so that Baal Shem Tov matters are drawn down into this world.

And in service this is –

service with joy of Torah and joy of mitzvah,

completely above measure and limitation,

and this comes down and is recognizable at the lowest level,

until the joy also permeates his body simply.

And it is known the instruction of the Baal Shem Tov²⁴,

that one should not practice fasts and afflictions,

but rather "when you see the donkey of your enemy... you shall surely help him"²⁵:

one must do the service,

including also the service with joy,

in a manner that will permeate the material of the body,

"donkey".

Then there comes an elevation not only in the body but also in the soul.

The matter –

that it is drawn from the highest level,

above all measure and limitation,

down to the lowest level –

is also connected with Avraham Avinu

(the ushpizin of today, Sukkot,

as it is stated in the Zohar).

This will be understood based on the general matter of the Simchat Beit HaShoevah,

which is a joy connected with water. And this is indeed connected with Avraham Avinu,

as we say²⁶ "Remember the father who was drawn after You like water",

which refers to Avraham Avinu.

And this is also connected with the Baal Shem Tov,

through whom the matter of the spreading of the wellsprings outward was revealed.

The matter of water is that it connects and binds. And primarily –

it unifies all matters. And also the nature of water is that it descends from a high place to a low place²⁷.

This is the matter that it is drawn from Essence and Being down to the lowest level beneath which there is no lower.

And in service:

that it is drawn from the essence of the soul into all the powers of the soul until actual deed –

for the deed is the essential thing²⁸.

The very essence of the soul of a Jew is bound up with Avraham Avinu. As explained in Tanya. And also with the Baal Shem Tov –

As is known, the Baal Shem Tov revealed the essence of the soul that exists in every Jew. Even in a simple person.

And the intention is that from the essence of the soul it should be drawn down into actual deed, namely in the fulfillment of Torah and mitzvos.

Based on this, one will also understand the connection of the directive as discussed above

(from Shabbos and "Yisrael"). –

That there must be service with great joy. Beyond measure and limitation,

and this must be drawn down below into the body, etc. –

with Avraham Avinu:

The first time that we find explicitly in the Written Torah the emphasis on the fulfillment of Torah and mitzvos

(which must be done with great joy)

is by Avraham Avinu –

As it is written²⁹ "Because Avraham hearkened to My voice and kept My charge, My commandments, My statutes, and My Torahs,"

And "My Torahs" in the plural refers to the Written Torah and the Oral Torah³⁰,

including everything that a diligent student will innovate in the future

(for all was given to Moshe at Sinai)³¹,

even a minor detail of the words of the Scribes.

And from this, every Jew in every generation until the end of all generations has the power to fulfill Torah and mitzvos –

As it says in today's portion,

that "Torah was commanded to us by Moshe, an inheritance of the congregation of Yaakov"³²,

Torah was given to every Jew,

and every Jew inherits all the matters that are in the Torah,

to the extent that this was given to each one in the manner of "one who gives with a generous eye gives"³³.

And the power for this, every Jew receives from Avraham Avinu,

for Avraham Avinu is connected with the essence of the soul of every Jew

(as above³⁴).

And through him it reaches all the Patriarchs,

and through them –

to other Jews,

in the fulfillment of Torah and mitzvos, down to actual deed

(from the essence of the soul).

Based on this, one will now understand the matter of "This is the land which I swore to Avraham"

(which is stated in today's Chumash portion,

and in it is hinted today's ushpizin,

together with "before the eyes of all Yisrael." The Baal Shem Tov,

as above)

in the service of man:

It is known the saying of the Tzemach Tzedek "Make here a Land of Yisrael."

That is, a Jew,

wherever he may find himself in the world,

must make the place where he finds himself into a Land of Yisrael

(the spiritual one)

through his service in the study of Torah and the fulfillment of mitzvos in that place.

And the power to do this, every Jew receives from "This is the land which I swore to Avraham, etc.,"

that he should be able to perform the service of making, in his place, a Land of Yisrael, not reckoning with any difficulties.

And based on this, the language that is stated here "This is the land which I swore, etc." is understood,

for superficially it is not understood:

Granted, when it speaks about a mortal,

he needs to come to an oath in order to give strength to the matter so that no difficulties should hinder it;

but when it speaks about the Most High,

Who is omnipotent,

why does He need to come to an oath,

"This is the land which I swore to Avraham"? It should have said "which I promised" or "which I spoke" and the like.

And the explanation of this is –

that the "I swore" of the Holy One, blessed be He –

is in order to give power to a Jew to make a spiritual Land of Yisrael through his service,

in the manner of "they adjure him: be righteous, etc."³⁵,

for when the land is given to him in the manner of an oath, this gives a power and strong force that he should not reckon with any difficulties that could hinder the carrying out of the mission of making from his place a Land of Yisrael,

To the extent that even the evil inclination,

the clever one,

becomes confused and does not even attempt to hinder the service. Because he knows that he will certainly not succeed,

since it was "I swore to Avraham,"

Furthermore –

even the evil inclination is satisfied when one does not obey him,

for his intention is also for good,

as explained in Tanya³⁶,

To the extent that "intentional sins become for him like merits"³⁷,

and the evil inclination becomes as it was before the sin,

a "great sun"³⁸.

And as mentioned,

the power for all this is drawn from "I swore to Avraham,"

and through Avraham to all the Patriarchs,

and through all the Patriarchs –

to all Jews throughout all generations in every place where they are.

And the power in the service of man from Avraham operates not only regarding that the essence of the soul should descend into actual deed,

down to his portion in the world and upon the evil inclination,

but also upon the nations of the world literally –

We find that regarding Avraham, the nations said, "You are a prince of God in our midst"³⁹.

Even though Avraham had to externally come to the nations

(because that is what the Almighty wanted),

as it is related there,

the nations themselves perceived and recognized that the first Jew,

"Avraham was one"⁴⁰,

is "a prince of God in our midst"!

This proves that a Jew,

when he conducts himself as he ought to conduct himself,

rules and dominates over the nations.

From this it is also understood now,

that even though one must externally come to the aid of the nations,

and such is the will of the Creator,

nevertheless, when a Jew stands with strength and conducts himself as a Jew ought to conduct himself according to the Torah and its commandments,

the nations also recognize that the Jew is the master over them,

and it becomes "kings shall be your attendants and their princesses your nurses"⁴¹.

To the extent that they themselves vie to help Jews in all matters in which they need to be able to conduct themselves as Jews should,

according to the Torah and its commandments.

And instead of the situation like "the nursing of the children of Sarah"⁴²

(as in the time of Avraham),

which was because the nations wanted to test her⁴³ –

when they do not come to test, it becomes "their princesses

(from the outset)

your nurses".

From all this it emerges that from Avraham he receives the power to effect in a manner beyond measure and limitation and to draw this down into his actual deed,

until through the effecting of his portion in the world of the Land of Israel,

until he also affects the nations of the world,

as it was with Avraham that the nations said "You are a prince of God in our midst".

And corresponding to this is also the aspect of the Baal Shem Tov

(as discussed above),

the drawing down in the manner of a Baal Shem Tov's conduct,

beyond all measure and limitation into the lowest level,

Until also a dominion over the nations of the world –

as is known that even before the Baal Shem Tov there was respect and awe and fear from the nations.

Similar to "You are a prince of God in our midst" by Avraham.

And as mentioned above,

that this is the general content of the matter of water

(with which one rejoices in the Simchat Beit HaShoevah),

connected with Avraham,

"Remember Av, who was drawn after You like water",

and the Baal Shem Tov,

the spreading forth of the wellsprings outward –

for water unites all and is drawn from a high place to a low place,

from the Essence down to the lowest level.

And with this we can explain the story⁴⁴ of when one once went for a walk with the Rebbe.

And they encountered a Jew carrying buckets full of water,

the Rebbe said,

that the Baal Shem Tov says that when one encounters a Jew carrying buckets of water, one should say that the Baal Shem Tov says that this is a sign of blessing.

Not like other interpretations.

The feeling in this to say not only that this is a sign of blessing,

but that the Baal Shem Tov says that this is a sign of blessing –

is because a sign of blessing from water itself can be in several ways:

In spirituality. Or in physicality,

and in physicality itself in many ways –

therefore one emphasizes that it is not just any sign of blessing,

but that the Baal Shem Tov says that this is a sign of blessing,

which simply means that the sign of blessing of water is in a Baal Shem Tov manner,

i.e., that this is a sign of blessing beyond nature and completely beyond measure and limitation,

and it is drawn down to the lowest level in every place in a manner beyond measure and limitation. As stated earlier what the matter of water is,

that it is drawn from the Essence down to the lowest level beneath which there is no lower

(since this is connected with the Baal Shem Tov and with Avraham).

This is the lesson in the first day of Simchat Beit HaShoevah,

whose ushpizin is Avraham and the Baal Shem Tov,

and it occurs on the day of Shabbat,

with the Torah portion from the seventh aliyah until the end of parashat Vezot HaBerachah –

That the service of man must be with great joy,

completely beyond measure and limitation,

and this must be drawn down to the lowest level in all his matters,

in a Baal Shem Tov manner,

from the outset and beyond.

And especially this applies regarding the joy of Simchat Beit HaShoevah

(connected with the drawing of the water),

that one should celebrate it with great joy,

to the extent of joy outdoors,

until it affects the entire world.

And so too in the general service in the study of Torah and fulfillment of mitzvos with joy of Torah and joy of mitzvah,

to elevate his portion in the land of Eretz Yisrael,

until it also affects the nations of the world and the entire world.

And all these matters are revealed in a Baal Shem Tov manner,

that each one is drawn everything he needs in physicality and spirituality in a Baal Shem Tov manner,

standing on the day whose ushpizin is the Baal Shem Tov.

Because the words of the righteous endure forever,

and all the more so of the Nesi'im.

And this is no contradiction to that each generation has its Nasi for the generation,

Moshe for the generation,

and in our case –

all the Nesi'im who were in the generations after the Baal Shem Tov,

until the Rebbe, my teacher and father-in-law, the Nasi of our generation –

because both things exist:

the matter of the Baal Shem Tov is an effect that continues in all generations,

and then in each generation each Nasi adds from his own.

Therefore all the Nesi'im yearned for the spreading of the wellsprings of the Baal Shem Tov,

outwardly.

And so too it is revealed in the aforementioned manner with the nations of the world,

that "their mazal sees"⁴⁵ that they must help Jews,

and the "their mazal sees" descends into their feeling and actual deed, that they actually help Jews.

And especially when one stands in the festival of Sukkos,

when at that time we say in the haftorah of the first day of Sukkos,

that the nations come to celebrate Sukkos⁴⁶,

and they recognize that their entire existence and their worth and kingdom is dependent on Jews,

who offer on Sukkos the "seventy bulls corresponding to the seventy nations"⁴⁷,

as is related at length in today's haftorah,

and consequently they help Jews in all matters.

And actually this begins from Rosh Hashanah,

when Jews accept upon themselves the yoke of the kingdom of heaven,

that it should be "reign over the entire world in Your glory"⁴⁸,

And on Sukkos it is revealed,

as it is written "at the concealment of the day of our festival."

And since a Jew is an agent of the Holy One, blessed be He, in this world,

and a person's agent is like himself⁴⁹,

until that a servant of the king –

the King⁵⁰ –

the Jew becomes

(when he conducts himself as he should,

according to the Torah and His mitzvos)

a master and a king over the entire world.

Beginning from that which he makes of his portion in the spiritual Eretz Yisrael,

and through this he strengthens even more the physical Eretz Yisrael.

And especially according to the instruction of what is written in our parshah⁵¹

(as was discussed earlier⁵²) –

after it speaks about matters pertaining to each tribe individually,

it says matters that pertain to all the tribes⁵³:

"Iron and copper your shoes,"

that Jews hold strongly to their spiritual Eretz Yisrael,

and they lock themselves into it and let no one enter there.

And through this they hold strongly and lock in the physical Eretz Yisrael and let no one enter there⁵³.

Until that it becomes "and as your days, your strength,"

that all lands and all nations will "pour" silver and gold to Eretz Yisrael⁵⁵.

And through this one has the completeness of Torah,

because Jews hold strongly to all matters of Torah and mitzvos,

and to their spiritual Eretz Yisrael,

And the completeness of the people,

each and every Jew stands together. And especially when all Jews are together in one Torah scroll,

which has six hundred thousand letters,

corresponding to the six hundred thousand of Israel¹⁰,

and the six hundred thousand general souls contain within them another six hundred thousand sparks and particular souls,

as explained in Tanya⁵⁴,

And the completeness of the land, "a land which Hashem your God looks after, the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"⁵⁵,

until that it becomes "Hashem your God will expand your border"⁵⁶,

in a manner of being obligated to enrich him.

And every Jew and all Jews together with their Torah and mitzvos will go very soon to Eretz Yisrael,

in a manner of "and behold, with the clouds of heaven"⁵⁷, "like doves to their windows"⁵⁸,

immediately and at once,

"immediately they are redeemed"⁵⁹,

With joy and a good heart.

The Rebbe, may he live for many good years, Amen, began to sing "And you shall rejoice in your festival."