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

We begin with a blessing

(as was said yesterday) –

Good Yom Tov to every Jew and all Jews within the community of the Jewish people.

The Rebbe shlita proclaimed "Good Yom Tov",

and with his holy hand hinted to the congregation that they should say Good Yom Tov

(three times).

Yesterday

(and in the previous two years)

we spoke,

that although we find ourselves in the time of exile,

there is an advantage regarding the Simchas Beis HaShoevah compared to the time when the Beis HaMikdash existed,

that we begin to celebrate Simchas Beis HaShoevah immediately on Yom Tov.

Because since the darkness of exile came,

light and holiness and all matters of good in general must come,

therefore it comes that Simchas Beis HaShoevah begins on Yom Tov.

And especially since this concerns joy

(Simchas Beis HaShoevah),

and joy breaks through boundaries¹,

consequently it also breaks through the boundary of exile,

so that the elevation of celebrating Simchas Beis HaShoevah immediately on Yom Tov should come.

And as was spoken about this,

and it has already been printed with sources and references.

According to the principle² "we ascend in holiness",

that in all matters of good and holiness one must constantly rise higher and higher –

therefore when the second night of Sukkos arrives, there must be an ascent in holiness in the joy of Simchas Beis HaShoevah.

From this it is also understood that when there is an additional explanation of the greatness of the joy in Simchas Beis HaShoevah from the first day of Sukkos,

there also comes an ascent in holiness in the joy on the second day.

And as has already been spoken about this in detail in previous years,

as has already been printed with references,

and everyone can look in there,

consequently there is no place now to repeat it,

due to the burden on the congregation.

Regarding what was spoken yesterday in connection with the first day of Sukkos,

there is an additional point,

which adds further explanation of the greatness of the joy that must be in Simchas Beis HaShoevah on the first day of Sukkos,

consequently it also adds to the "ascent in holiness" that must be on this night

(the second day of Sukkos).

This matter is already printed in the Written Torah and the Oral Torah,

which is a pattern for all generations

(as the saying of the Tzemach Tzedek³).

Yesterday we spoke about the ushpizin of the first day of Sukkos,

Avraham Avinu,

in connection with the current state of the world –

that the nations who were in the place where Avraham was,

said about him⁴ "You are a prince of God in our midst".

That is, although Avraham had to come to the nations

(as related there),

nevertheless "their mazal saw"⁵,

that "You are a prince of God in our midst".

However, what the nations said "You are a prince of God in our midst" refers only to the nations who found themselves in the place where Avraham was;

To this there is an addition,

that all the nations of all the lands accepted him upon themselves as a king:

On the verse⁶ "and the kings who were with him to the Valley of Shaveh, which is the Valley of the King" it states in the Midrashim of Chazal⁷,

and so too is the plain meaning of the verse,

as is understood from that which Rashi brings it down in his commentary on the verse

(and although he brings it from Midrash,

this is nevertheless an "aggadah that resolves the words of the verse"⁸ –

the plain meaning of the verse) –

"a valley where all the nations were equal and they crowned Avraham over them as a prince of God and a leader".

From the fact that he says "all the nations" it is understood that this refers to all the nations of the world at that time,

they all crowned Avraham to be a prince over them. This is greater than that which the nations said "You are a prince of God in our midst",

which refers only to the nations in his place

(as above).

That is:

Although the nations waged wars one with another,

as related in the verses there,

and among them were kings –

nevertheless, at the "Valley of the King" it was the "Valley of Shaveh",

"a valley where all the nations were equal and they crowned Avraham over them as a prince of God and a leader".

And this was so even though externally Avraham had to come to the nations.

It is "a generation goes and a generation comes, but the earth stands forever"⁹,

therefore what was with Avraham Avinu is repeated in every generation,

with a Jew,

with all Jews in every generation,

And especially since Avraham is Avraham Avinu,

the head of all the Patriarchs,

and "the son is drawn from the brain of the father",

as explained in Tanya¹⁰

(connected with what is stated in the Zohar¹¹ regarding souls) –

Then the nations of the world recognize that Jews,

a Jew,

is the master of the entire world and of the nations of the world.

And even when Jews need to come to the aid of the nations of the world through natural means –

not because they are, heaven forbid, subject to nature,

because on the contrary,

a Jew is a master over nature,

but because the Almighty desires that Jews should need to come to natural means –

then too the nations of the world recognize that Jews are masters over everything. Just as this was in the time of our father Abraham.

Until even when "darkness covers the earth and thick darkness the peoples"¹²,

then too there is light among Jews,

and they proceed with all matters,

and the nations of the world acknowledge this.

This is similar to what was in the Egyptian exile,

which is the first of all exiles¹³,

and the paradigm of how all matters transpire in every exile –

that while still in the darkness of the Egyptian exile,

"for all the children of Israel there was light in their dwellings"¹⁴. Until even the Egyptians knew of this

(in the Egyptian exile).

Because even if you say that at the time of the event

(when "for all the children of Israel there was light in their dwellings")

the gentiles did not know of it,

nevertheless afterwards they became aware of it through the Jews,

because the Jews told them that during the darkness in Egypt "I saw

(a certain vessel)

in your house and in such and such a place it is"¹⁵.

Until there was light among Jews even in the houses of the Egyptians,

where the vessels were lying.

And this caused that the Egyptians

(the gentiles)

should then give the Jews their vessels,

as related in the Chumash¹⁶.

That is, even though the Jews had to come to the Egyptians for them to give them the vessels,

and the Jews had to request this from them, "and a woman shall borrow from her neighbor"¹⁷;

"and she shall borrow" from the language of request –

the gentiles gave it to them.

Because the "and she shall borrow",

the request,

is not because Jews need, heaven forbid, to come to gentiles,

but this itself was a command of the Holy One, blessed be He,

as discussed earlier regarding natural means.

And similarly as discussed many times regarding "the law of the kingdom is law"¹⁸,

that this is not so because the gentiles gathered together and it occurred to them to institute it, heaven forbid,

but this is a law in the Torah of Hashem,

this is a command from the Almighty like other commands,

that for the sake of the peace of the city and the peace of the kingdom there should be "the law of the kingdom is law",

and therefore a Jew fulfills this.

And just as it was in the darkness of the Egyptian exile,

so too is it now,

that although one finds oneself in a double and multiple darkness of exile,

"darkness covers the earth and thick darkness the peoples",

and especially in the footsteps of Mashiach,

a Jew must not be affected by this,

and he must know that regarding his Torah and mitzvos there is no darkness,

but light. And therefore when he stands with strength in his Torah and mitzvos, this itself will affect the nations of the world,

until they will help him in all his matters,

and even in the time of exile there will be

(a semblance of)

"and kings shall be your foster fathers and their queens your nursing mothers"¹⁹,

until even "before they call"²⁰,

before the Jews will ask them, they will bestir themselves to help Jews.

And as the story in the Gemara²¹ that a gentile,

a king,

bestirred himself to help a Jew so that he should stand in a manner of "splendor" and honor²². The gentile was not ashamed and helped the Jew,

because "they see their fortune",

and this affected his actual deed, that the splendor and honor of a Jew permeates his existence,

and also his strength,

therefore it matters to him

(the gentile)

that a Jew should stand in a manner befitting the Jew.

And especially when one stands in the festival of Sukkos,

when then Jews offer the "seventy bulls corresponding to the seventy nations"²³,

consequently the gentiles then recognize even more that their strength,

and even more –

their existence,

is dependent on Jews,

it affects them to help Jews in all their matters.

Regarding this there is also the instruction of the Baal Shem Tov –

the Chassidic ushpizin of the first day of Sukkos,

One is precise not to say the ushpizin of yesterday,

but of the first day,

because it is not a matter of yesterday,

but this is an effect that continues also for today and until the end of all generations,

And in particular, the first ushpizin includes within himself all the virtues that exist in a first,

that he is the one who opens the way²⁴ etc.:

It is known the teaching of the Baal Shem Tov

(which the Rebbe, my father-in-law, the Rebbe, transmitted²⁵)

on the verse²⁶ "In sukkot you shall dwell for seven days; every citizen of Israel shall dwell in sukkot,"

and known is the precise point of our Rebbes, our leaders²⁷,

what is the duplication of the matter in this verse of dwelling in the sukkah,

that after he already says "In sukkot you shall dwell for seven days" he adds "every citizen of Israel shall dwell in sukkot"?

The Baal Shem Tov says:

"Every citizen of Israel shall dwell in sukkot" is a promise,

"that when you dwell in sukkot for seven days, then behold, the Holy One, blessed be He, promises in His Torah that every citizen of Israel, which is from the levels of the encompassing lights of the soul that are the most elevated, more than the levels of the inner light

[and known also is the interpretation of "every citizen of Israel,"

that this refers to the aspect that will shine in the future²⁸]

nevertheless, they shall dwell in sukkot, with an inner settlement."

From that which is said that "every citizen of Israel shall dwell in sukkot" is a promise,

and a promise of the Holy One, blessed be He,

and His promise and speech are considered as deed²⁹,

that the levels of the encompassing lights of the soul that are the most elevated, more than the levels of the inner light

[and this will shine in the future]

is in a manner of "they shall dwell in sukkot,

with an inner settlement"

(by means of that which one fulfills "In sukkot you shall dwell for seven days") –

it is understood,

that a Jew becomes a master over all the matters connected with Sukkot,

because this becomes for him with an inner settlement,

and over that which is internal he is more of a master than over his encompassing lights.

And this being a master over all matters of Sukkot,

also includes, as understood, the matter that on the festival of Sukkot they sacrifice the "seventy bulls corresponding to the seventy nations,"

And in particular on the first day of Sukkot,

when they sacrifice thirteen

(of the seventy bulls,

which are the first and the most of the bulls that they sacrifice on each of the other days of the festival of Sukkot. And they said in the maftir of the first day of Sukkot with a blessing before and after.

From this it follows that a Jew is a master over all seventy nations

(corresponding to the seventy bulls, which they sacrifice on the festival of Sukkot).

And that which was discussed above according to the teaching of the Baal Shem Tov –

the Chassidic ushpizin of the first day of Sukkot –

brings further the instruction discussed above from Abraham our father –

the ushpizin of the first day of Sukkot as it is stated in the Zohar –

how Jews are masters over all matters etc.

And that which we repeat it again tonight,

although we already spoke about it on the first night of Sukkot,

and seemingly, what is the point of repeating it again?

The Torah says that whoever reads and reviews in Torah

(reads –

in the Written Torah,

and reviews –

in the Oral Torah)

the Holy One, blessed be He, reads and reviews opposite him³⁰.

That is, that even when one reviews a matter in Torah several times,

until even the hundredth time,

until even the hundred and first time –

the Holy One, blessed be He, reads and reviews the matter anew!

And this is relevant to practical halachah –

as the Gemara³¹ says in connection to the Torah study of a Jew: "Just as there [it was received] with awe, fear, trembling, and perspiration, so too here [it must be] with awe, fear, trembling, and perspiration."

The Alter Rebbe³² asks: "At first glance, this comparison is not understood: 'Just as there, so too here, etc.,' for at the Giving of the Torah at Mount Sinai, 'and all the people saw the sounds, etc.,' which is not the case with the Torah study of every individual when he studies by himself."

And he explains: "Rather, the matter is as explained elsewhere, that even in the Torah study of every individual and at every time, it is literally the word of Hashem that was said to Moses at Sinai,

and through this, awe and fear, etc., will fall upon him."

But one does not feel it? It is known the story³³,

that the Baal HaChay and the Baal HaAgalah do not see it and do not feel it –

does that which they do not see and do not feel it,

negate the reality?!

The reality is a reality!

Until this also affects the animal soul. Until also the body –

because the law of "Just as there [it was received] with awe, fear, trembling, and perspiration, so too here [it must be] with awe, fear, trembling, and perspiration" applies simply

(and on the contrary –

specifically)

to the body.

From this is understood the greatness of the matter even of reviewing a matter in Torah which was already spoken about on the first night.

And in particular, now is a time of favor –

it is the festival of Sukkot,

when Jews sacrificed the "seventy bulls corresponding to the seventy nations"

(as above).

And that which is spoken on the night of the festival regarding the ushpizin of the specific day,

is that each and every day of the festival begins on the night preceding it.

On the contrary –

then one makes the long kiddush,

and one recites Shehecheyanu.

After all the elevations of the first day

(and night)

of Sukkot,

according to what was discussed above –

it is understood that on the second night there is an additional aspect, from the perspective that there must be an ascent in holiness.

And this is connected with the ushpizin of the second day –

Yitzchak our father,

and the Chassidic ushpizin³⁴ –

the Maggid,

as will be explained below.

And from this there must also emerge on the second night of Sukkot an ascent in holiness in the Simchat Beit HaShoevah,

which is a joy in such a manner that "when we rejoiced at the Simchat Beit HaShoevah... we did not taste the taste of sleep"³⁵,

there must be within this itself an ascent on the second night.

And the explanation of this –

according to the explanation of the teaching of the Maggid

(the ushpizin of the second day of Sukkot)

on the verse³⁶ "And a sukkah shall be for a shade by day"³⁷ –

where there

(at its beginning)

he brings down from the aforementioned statement of our Sages³⁵ "when we rejoiced at the Simchat Beit HaShoevah we did not see sleep in our eyes",

and he explains the greatness of the elevation of Simchat Beit HaShoevah.

And in the continuation of the matter³⁸ the Maggid explains the verse "And a sukkah shall be for a shade by day" with two interpretations:

"If it speaks of those who fulfill the mitzvah of sukkah,

then it is according to its simple meaning:

And a sukkah –

the mitzvah of the sukkah,

shall be for them a shield and a shade that saves from the supernal light so that they can receive it etc.",

as he explains there that "it is impossible to draw down influence from above except through a vessel that receives...

because holiness is bright and shines very intensely and it is impossible to bear it,

and through the performance of the mitzvah, which is a vessel that receives, the supernal light is clothed within it and a person can bear it and receive it,

like the analogy of the light of the sun, whose awesome name may He be blessed³⁹ is like its covering so that the creatures of the world can bear it".

And similarly "For Hashem Elokim is a sun and a shield",

the name Elokim is a shield and covering to be able to receive the revelation of the name Hashem,

just as the shield and covering protects so that one can receive the light of the sun.

And likewise through the performance of the mitzvot a vessel and shield is made to be able to receive the supernal light.

And as is known, the mitzvot are dependent on the four letters of the name Hashem⁴⁰ corresponding to which are the four expressions "with awe, with fear, with trembling, and with perspiration"

(mentioned above),

as explained in Likkutei HaShas of the Arizal⁴¹. There are mitzvot dependent on the letter Yud of the name Hashem, and likewise with the other letters.

And as the Maggid explains there that through the mitzvot "one can cleave and attach to holiness. For mitzvah is from the term tzavta (togetherness) and attachment". And he continues with a wondrous interpretation:

"And it is possible to say that to this they alluded when they said a mitzvah brings a mitzvah,

for when one performs the mitzvah,

it brings and causes attachment and cleaving".

And afterwards he says that there is another interpretation of the verse "And a sukkah shall be for a shade by day":

"And if it speaks of those who rejoice at the Simchat Beit HaShoevah,

its interpretation will be thus:

And a sukkah –

meaning the Holy Spirit which is called Sukkah⁴²

("Yiskah –

because she saw (sachah) with the Holy Spirit"⁴³) –

shall be for them because they first made a shade and covering for the spreading holiness to descend within it, from which they draw the Holy Spirit from above downward through the extended Vav etc.".

And as he explains

(at the beginning of this teaching)

what is stated in the Yerushalmi⁴³ "Why is it called Beit HaShoevah? Because from there they would draw the Holy Spirit,

meaning from within the joy of the mitzvah and the cleaving that they had, they merited the Holy Spirit".

And he explains the reason for this:

"And it can be said, for example, joy comes to a person because he had some great delight...

We find that joy is drawn from the world of delight, and it is spiritual, ungraspable, and is very supernal, called Kodesh without a Vav

("Kodesh is a word in itself"⁴⁴),

and from there it is drawn to the level of Kadosh, which is the spreading of holiness with a Vav,

and from there it descends from level to level until the Holy Spirit comes to a person...

for the Divine Presence and blessing rest only upon something that is a vessel to receive that influence".

That is, through the matter of the mitzvot and the joy of the mitzvah

(Simchat Beit HaShoevah),

which draws down the supernal delight,

and attaches and cleaves to the Above,

this becomes the vessel with which one draws and receives the Holy Spirit.

This explains what the Yerushalmi says: "Why is it called the House of Drawing? Because from there they would draw Ruach HaKodesh."

Seemingly:

Ruach HaKodesh is the level of "Kodesh Mila B'Garmei" –

How can one draw from it?

For drawing is with a vessel,

And in the level of "Kodesh Mila B'Garmei" there is no concept of a vessel at all? Rather, the vessel is created through the mitzvos and the joy of a mitzvah,

Which reaches the delight above and draws from "Kodesh Mila B'Garmei" into Kodesh with a Vav,

Until with an extended Vav,

Until below,

As above.

From this is understood the greatness of the elevation of the Simchas Beis HaShoevah on the festival of Sukkos,

For through the mitzvah of Sukkah in general, one makes a shield and shade to receive the highest levels from above,

"And a sukkah shall be for shade by day."

And especially through the "mitzvah of the day" of the time of our joy –

the joy of a mitzvah

(Like on Rosh Hashanah, "the mitzvah of the day is with the shofar"⁴⁵),

Until in the most elevated manner –

Simchas Beis HaShoevah,

Which further increases the joy among Jews at the Simchas Beis HaShoevah.

The Ushpizin of the second day of Sukkos are Yitzchak our father

(As it states in the Zohar,

quoted in several siddurim)

and the Maggid

(As my revered father-in-law, the Rebbe, revealed³⁴).

And as discussed on the first night of Sukkos⁴⁶, that they are not two separate matters,

But rather the same.

From this it is understood that one must find a common point and a common denominator between Yitzchak our father and the Maggid.

And although seemingly, how can one speak and determine what is the common denominator regarding such Jews –

Nevertheless, as discussed many times,

When it comes to deriving from this a lesson in the service of Hashem,

In love of Hashem and fear of Hashem, etc.,

One can learn from it. And furthermore –

One must learn from it,

According to the teaching of the Baal Shem Tov⁴⁷ that from everything a Jew sees or hears, he must derive a lesson for his service to Hashem.

The unique aspect of Yitzchak our father regarding the other Patriarchs:

All the Patriarchs were a Merkavah to Hashem –

"The Patriarchs, they are the Merkavah"⁴⁸. And as explained in Tanya⁴⁹ that "all their limbs were holy and separated from matters of this world,

And they were a Merkavah only for the Supernal Will alone all their days,"

And "all their days they did not cease even for one hour from binding their mind and soul to the Master of all worlds."

And it is explained in several places in Chassidus⁵⁰ that therefore the Patriarchs chose to be shepherds of flocks,

So that they could be in a state of hitbodedus and separation from matters of this world,

And they could occupy themselves in the service of Hashem in the manner of a Merkavah,

That here below as souls in bodies, they are as above,

Without any confusions.

But within this itself, one finds a difference in the manner of service of the Patriarchs –

Between Avraham and Yaakov, and Yitzchak:

Avraham and Yaakov went out from Eretz Yisrael to outside the land,

But Yitzchak was a "perfect burnt offering"⁵¹. And he never left Eretz Yisrael

(As explained in the Midrashim of our Sages⁵²,

And also understood in the simple meaning of the verses⁵¹).

It is, however, simple that Yitzchak in his time accomplished all matters with ultimate perfection in the entire world

(Also outside the land)

While being in Eretz Yisrael,

Just as Avraham and Yaakov accomplished in their time

(Also while going out from Eretz Yisrael).

Because Yitzchak was the Merkavah in his generation

(In time)

In the world

(In place),

And he was

(In his generation)

Among the "Patriarchs of the world"⁵³,

It is certain that Yitzchak our father accomplished all matters in the entire world with perfection, just as Avraham and Yaakov accomplished them in their generation.

There is only a difference in the manner of the activity. Avraham and Yaakov needed to go out from Eretz Yisrael in order to accomplish also outside the land,

But Yitzchak accomplished all these matters while remaining in Eretz Yisrael.

From this it is understood that on the contrary –

Not only did Yitzchak accomplish all matters in the entire world that Avraham and Yaakov accomplished in their generation,

But with him it was in a more elevated manner,

Because he accomplished them while remaining in his source in Eretz Yisrael,

But they needed to come to the point of going out from Eretz Yisrael to outside the land.

And we must explain the superiority of Yitzchak –

According to what is explained in the well-known discourse

(connected with Rosh HaShanah)

that Yitzchak's blessing⁵⁴ is higher than all other blessings

(of Avraham and Yaakov),

and this is the primary blessing –

"And may G-d give you of the dew of the heavens and of the fat of the earth etc."⁵⁵,

which includes within itself all blessings,

both beginning first and foremost in spiritual matters –

"the dew of the heavens – this is Scripture, and the fat of the earth – this is Mishnah etc."⁵⁶,

and also in physical matters –

"the dew of the heavens and the fat of the earth" literally,

and even the blessing of "Peoples shall serve you etc."⁵⁷ literally

(for Scripture does not depart from its literal meaning).

The aforementioned difference between Yitzchak and Avraham and Yaakov

(that Yitzchak always remained in his place and from there effected all matters in the entire world,

in contrast to Avraham and Yaakov who also went outside the Land)

is also a difference that is found between the Maggid and the other of the Chassidic Ushpizin,

the Baal Shem Tov,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

Admor Maharash and the Rebbe

(Maharashab) of blessed memory:

The Baal Shem Tov, at the very beginning of his leadership, would travel around in Jewish towns, as is known.⁵⁸

The Alter Rebbe would travel to various places,

and especially at the end of his days –

when he was in exile

(as it is possible to say exile regarding the Alter Rebbe).

The Mitteler Rebbe would also travel around to various places,

until he also traveled outside the country.

The Tzemach Tzedek would travel to Petersburg,

where the main strength of the opposition etc. was.

And likewise regarding the Rebbe Maharash and the Rebbe

(Maharashab)

of blessed memory –

that they would travel around to various places.

In contrast, the Maggid,

from the time of the beginning of his leadership, never left his place,

and he effected all matters in all places while remaining in his place

(through emissaries and the like,

or through himself being in his place).

And in this was expressed a special matter in the Maggid,

which was not in the other of the Chassidic Ushpizin,

who all did not remain in their places the entire time.

This does not mean that the Maggid, Heaven forbid, accomplished less than them,

but certainly and simply that he accomplished all matters in completeness while remaining in his place.

And this is the common denominator

(which is seen openly)

between Yitzchak our father and the Maggid,

that both did not need to go from their place in order to effect in other places,

rather, being in their place they effected throughout the entire world.

And likewise it was with Shlomo HaMelech.⁵⁹

That is, not only did all the sparks of holiness in all places gather together and come to them from the aspect of the "person",

but through their service they also effected in all places in the world where the sparks are found,

and therefore all these sparks gather together and come to their place

(where Yitzchak our father was and where the Maggid was).

The lesson from this in the service of Hashem of every single Jew:

In every single Jew there must be their matter and manner of service of the Patriarchs,

which is why they are called by the name "Patriarchs" –

"One does not call 'Patriarchs' except for the three."⁶⁰⁶¹

From this it is understood that the service of each one must be in two manners,

two conducts:

There are times when he must go to other places and there effect the clarification of the sparks etc.

As is known the teaching of the Baal Shem Tov regarding the matter of "A man's steps are established by Hashem."⁶²⁶³

So too there are times when he must serve his service in a manner that he remains in his place,

and being in his place he effects all matters in all places,

exactly as if he were actually there.

And of course, for this one needs not only greater strength

(as for the service of effecting in every place through his travel there),

but one needs a very elevated and unique light.

And especially there is a lesson in the study of Torah of each individual.

And the explanation –

With a preface:

Our Sages, of blessed memory, say⁶⁴ "The Torah was not given to be expounded except to eaters of the manna."

One must understand:

The Torah was given to every single Jew in every place and at every time,

as it says in our parshah

(in today's portion of Chumash,

from the second day of Sukkot in the fixed calendar of this year)

⁶⁵ "Moshe commanded us the Torah, an inheritance of the congregation of Yaakov",

so how can it be said that "the Torah was given to be expounded only to the eaters of the manna"?!

Surely the Torah was certainly given also to those who were born after the entry into the Land,

and on the contrary –

specifically after the entry into the Land the Beit HaMikdash was built, which is a "house of stones"⁶⁶,

higher than the Mishkan in the wilderness,

and then the fulfillment of the mitzvot was revealed in the manner of "as the commandment of Your will"⁶⁷

(more than before),

And furthermore:

Most of the generations of Jews were in the time of exile,

and certainly the Torah was given to them –

So how can it be said that "the Torah was given to be expounded only to the eaters of the manna"?!

And one cannot say that the precise point is that the giving of the Torah

(in the manner of giving)

was specifically to those "eaters of the manna"

("the Torah was not given to be expounded to the eaters of the manna") –

because every Jew says in the blessing of the Torah "and He gave us His Torah",

"the Giver of the Torah",

because to every Jew in every place and at every time the Torah was given in the manner of giving.

So the explanation of this is:

When a Jew studies Torah,

he must stand in a state of "eaters of the manna",

i.e., that at that time he has no worries at all about worldly matters that disturb Torah study. "A man plows, a man sows"⁶⁸ disturbs "his Torah is his craft"⁶⁹,

he must stand in a manner that he has absolutely no worries. In the likeness of the eaters of the manna who had no worries at all about worldly matters.

The only worry he should have is –

to succeed in his Torah study. So that through this that "his heart is anxious within him" the secrets of Torah are revealed to him⁷⁰,

and through this the ultimate elevation in Torah study is achieved,

like the elevation of the words of the Scribes which are beloved

(and more stringent)

than the words of Torah⁷¹.

That is, his service

(in Torah study)

is in a manner that he remains "in his place" and studies Torah and does not think

(at the time of action)

about any other matters,

he stands above worldly matters,

and through this he reveals all matters,

without occupying himself with worldly matters.

This is the lesson that is learned from the ushpizin of this day,

Yitzchak our father and the Maggid.

This is also connected to the portion of Chumash of today

(from the beginning of parshas Vezos Haberachah until "shnei") –

in the section that speaks about the entire Jewish people

(before the individual blessing to Reuven and Yehudah):

There it says⁷² "And He was a King in Yeshurun, when the heads of the people gathered, the tribes of Israel together."

It is understood simply,

that what the King reveals,

is not in a manner that He goes away from His place and comes to each individual in particular,

but on the contrary:

He remains in His place and "when the heads of the people gathered, the tribes of Israel together",

all Jews,

not only "heads of the people" but also all the tribes of Israel,

gather together and come to the King.

And when the "heads of the people" and "tribes of Israel" all come together,

"together" –

the matter of "And He was a King in Yeshurun" is revealed,

i.e., there is a coming into being

("vayehi" from the word havayah)

of the "King",

which refers to the Holy One, blessed be He

(as Rashi explains. From which it is understood that this is the simple meaning of the verse),

and based on this one can explain why specifically here the name "Yeshurun" is used:

It is explained in many places that Jews are called by three names,

"Yaakov",

"Yisrael" and "Yeshurun",

and "Yeshurun" is the most elevated name,

as explained in Likkutei Torah⁷³

("the aspect of Yeshurun is a very high aspect").

According to the above,

that the verse

("And He was a King in Yeshurun, when the heads of the people gathered, the tribes of Israel together")

speaks about that through the unity of Jews they reveal "And He was a King in Yeshurun",

the being of the King

(the Holy One, blessed be He),

which is the most elevated matter of the Jews –

"Yeshurun".

And this is also connected to the matter of joy –

the time of our joy,

and especially –

the Simchat Beit HaShoevah:

There in Likkutei Torah⁷⁴ he explains that "Yeshurun" is also "from the language of shir (song) which is from the aspect of circles etc." And this

(song –

Yeshurun)

is connected to the matter of joy,

because "one does not say song except over wine",

because wine "gladdens God and men"⁷⁵.

Therefore, the study and instruction is that there must be the matter of Ahavas Yisrael,

and furthermore –

the unity of Israel,

"when the heads of the people assemble, the tribes of Israel together."

And this descends and expresses itself in the matter of education –

one's own education and the education of another.

And from this it descends into details,

that one educates

(oneself and another)

in the details of Torah and mitzvos:

Torah,

tefillin

(which "is equated"⁷⁶ with the entire Torah (the mitzvos of the Torah⁷⁷) to tefillin),

mezuzah,

charity,

a house full of books

(Yavneh and its sages),

the candles of the holy Shabbos and Yom Tov, and especially on these nights

(of the festival of Sukkos)

when one also recites the blessing of Shehecheyanu,

the kashrus of food and the purity of family,

And together with this –

the matter of uniting all Jews –

"together" in a Sefer Torah,

through which one unites all Jews with "this is the Torah" that Moshe wrote⁷⁸ on the same day that there was "And this is the blessing with which Moshe blessed the children of Israel"⁷⁹.

The practical instruction from what was explained above

(in the matters specifically connected with the day of Sukkos)

in connection with the second night of Simchas Beis HaShoevah:

One must celebrate Simchas Beis HaShoevah with great joy,

until a joy outdoors,

and not only outdoors

(in place) –

rather, it should also permeate the outside,

until –

affecting the entire world,

and upon all kingdoms, etc.

And correspondingly, that there must be "ascending in holiness" –

the joy must be even greater and higher than it was on the first day of Sukkos.

And especially since this year

(when the first night of Sukkos was Shabbos)

it occurs on this night

(the second night)

that it is Yom Tov,

at which time one may carry items that bring joy – wine,

which "gladdens God and men,"

and "whiskey"

(as it is called in the vernacular),

which

(whiskey)

has within it an additional superiority over wine

(in connection with Simchas Beis HaShoevah),

because it is similar in appearance to water,

it recalls the matter of "And you shall draw water with joy"⁸⁰,

the joy connected with the drawing of water in the Beis HaMikdash

(Simchas Beis HaShoevah).

And whiskey has an additional superiority also over

(the joy connected with) water:

With whiskey, one does not need to come to decrees and explanations of how it brings joy

(as with water⁸¹),

because it is naturally joyful,

to the extent that the one who drinks it has no choice,

and by nature it compels him to be joyful.

But nevertheless –

it is simple that the joy must be a joy of a mitzvah,

and not, Heaven forbid, in a manner of frivolity, etc. –

And indeed, when speaking about Jews –

one need not warn about this at all,

and especially when speaking about Chassidim,

and especially about Chassidim of the Nasi of our generation.

And as mentioned,

one should celebrate Simchas Beis HaShoevah on this night even more than one celebrated it on the previous night,

and in a manner of joy of a mitzvah.

And especially since, not for us to think and not for them to think,

there are Jews who did not celebrate Simchas Beis HaShoevah on the first night of Sukkos,

or those for whom it was somewhat lacking, at least –

they must complete it on this night,

until it is with utmost perfection.

And through this one hastens further the fulfillment of the prophecy "And He was King in Yeshurun, when the heads of the people assembled, the tribes of Israel together,"

which is specifically connected with Rosh Hashanah,

because the essence of Rosh Hashanah is –

"Make Me king over you"⁸²,

coronating the Holy One, blessed be He, as King,

so that He becomes "King of Israel" and through this –

"King of the world"⁸³,

and "And He was King in Yeshurun" refers to the Holy One, blessed be He

(as above, p. 77).

And all the matters of Rosh Hashanah are elevated on the festival of Sukkos,

"at the covering of the day of our festival"⁸⁴,

meaning that all the matters of Rosh Hashanah, which are in a manner of "covering," are revealed "on the day of our festival,"

on the festival of Sukkos –

then the matter of the coronation of the Holy One, blessed be He, "And He was King in Yeshurun" is also revealed.

And may it be His will that through this that the Holy One, blessed be He, becomes "King of Israel"

(and "King of the world")

the matter of "King of Israel and its Redeemer" is immediately and openly actualized –

the true and complete redemption through Moshiach our righteousness,

and may the prophecy soon be fulfilled "And He was King in Yeshurun, when the heads of the people assemble, the tribes of Israel together,"

the "And you shall be gathered one by one, O children of Israel"⁸⁴ by the Holy One, blessed be He,

"with our young and with our old, with our sons and with our daughters"⁸⁵,

all of them "together,"

the perfection of the people,

together with the perfection of the Torah,

together with the perfection of the Land,

Below ten handbreadths,

In the manner of "And the glory of Hashem shall be revealed"⁸⁶,

Speedily, in our very own time,

Immediately, in our days.

His Holy Honor, the Rebbe, may he live for many good years, began to sing "And you shall rejoice in your festival."

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