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

Although these brief words are indeed connected to the third day of Sukkot,

and consequently one would seemingly need to postpone them until after Havdalah. However, since this would cause tircha d'tzibura –

because one must recite Havdalah in the sukkah –

and this

(tircha d'tzibura)

occupies a major place in halachah,

to the extent that it is brought specifically regarding Maariv,

that due to tircha d'tzibura one changes its time,

as is known¹ at the beginning of Berachot²,

therefore it is appropriate to precede the words before Havdalah;

and especially since we have already recited "Atah Chonantanu" in the Amidah.

As discussed for several years and also in this year,

¹ that there must be the concept of ascending in holiness regarding all matters of holiness² –

Torah and mitzvos³,

all the more so that it must be so regarding the matter of joy,

which is an essential matter in all matters of Torah and mitzvos,

as the verse states³ "because you did not serve Hashem your G-d with joy and gladness of heart",

according to the explanation of the Arizal⁴ on the verse, and as discussed at length previously⁵,

that seemingly it is already stated earlier in the Rambam⁶ and in various places⁷,

and the verse speaks explicitly:

Serve Hashem with joy⁷.

And all the more so regarding the joy of Simchas Beis HaShoevah, about which they say⁸:

"Whoever has not seen the Simchas Beis HaShoevah has never seen joy in his life",

and it is not merely an ordinary simcha shel mitzvah,

but rather a general simcha shel mitzvah –

being among the festivals of the general month,

the month of Tishrei –

the letters of Rosh⁹,

that it is a "head" for the entire year¹⁰.

And from this it is also understood,

that this addition in joy during Simchas Beis HaShoevah in a manner of ascending in holiness,

then influences the entire year,

in the joy in every matter of Torah study and in every matter of a mitzvah,

for the joy of the entire year derives from the time of our joy of the month of Tishrei. And as explained at length in several maamarim of the leader of our generation¹¹,

that the festivals and holy days of the month of Tishrei are general matters for the entire year:

from Rosh Hashanah one receives the acceptance of the yoke of the kingdom of heaven

("that you make Me king over you"¹²)

for the entire year,

and from the time of our joy one takes the matter of joy for the entire year.

On the third night of Simchas Beis HaShoevah a special matter occurs –

through the fact that we celebrate the joy three times,

three times,

it becomes

(according to all opinions)

a chazakah¹³. The simple meaning of chazakah is not that the chazakah comes from the third time –

rather the third time

(or day)

reveals,

that also the second time,

and even the first time,

was not a temporary matter,

but rather a matter of chazakah. Only the permanence of the first two times is revealed only when one sees it also a third time¹⁴. It follows,

that the "chazakah" of the third day of Simchas Beis HaShoevah affects not only from now onward,

but moreover –

the chazakah extends retroactively,

upon the joy of the second day and the first day.

And it can be said,

so too is the simple explanation of what is said, that the Third Holy Temple will be an eternal House

(“The Sanctuary, O L-rd, Your hands have established”):

The meaning is not that specifically it will be eternal,

unlike the previous Temples which are not eternal –

rather, the Third Holy Temple establishes a chazakah,

which reveals that also the First Temple and Second Temple are a matter of chazakah and eternity. As was discussed at length previously regarding Rashi’s explanation on the verse “These are the accounts of the Mishkan, the Mishkan of Testimony” –

“a hint to the Temple that was pledged as collateral in two destructions”,

that the Temples are called

(in their destruction)

by the name Mishkan,

because just like a collateral in its simple sense

(in halachah)

nevertheless remains intact,

it is only taken until one pays off –

so too regarding the Temples:

they are always intact,

they were only taken from the Jews temporarily until the matters that need to be accomplished will be accomplished,

and afterwards they are returned to the Jews. And this is also the connection between the two explanations on the verse “He will revive us after two days; on the third day He will establish us and we will live before Him”:

A) “He will revive us after two days” refers to the first two Temples

(and redemptions),

and “on the third day” –

to the redemption and the Third Holy Temple. B) The explanation of the Alter Rebbe, whose ushpizin is today,

“and with him” –

the other ushpizin in Likkutei Torah,

that “He will revive us after two days” refers to the two days of Rosh Hashanah,

and “on the third day” –

to Yom Kippur:

just as Yom Kippur effects the sealing and final good sealing in the matters of Rosh Hashanah –

like the concept of “sealing” in its simple sense,

that it confirms what was previously in writing,

and consequently it becomes a matter of eternity and truth and of permanence,

so too does the Third Temple effect a permanence and eternity in the first two Temples.

In addition to the elevation of the essential concept that this is the third day of the Simchat Beit HaShoevah,

there is also the unique concept on the third day of Sukkot –

connected with the ushpizin of the present day,

both from the ushpizin brought in the Zohar

(and printed in the siddurim,

accessible to every soul) –

that today the ushpiz is our father Yaakov,

and also from the Chassidic and inner ushpizin –

as the Rebbe, the father-in-law, the Nasi of our generation, explained and revealed,

that there are seven ushpizin:

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe, the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe N”E –

the present ushpiz is –

the Alter Rebbe. And as mentioned above,

that both concepts of ushpizin are the same concept –

one must find the common denominator between our father Yaakov and the Alter Rebbe,

The essence of Jacob is "and Jacob was a wholesome man, dwelling in tents",

and as Rashi interprets this,

that this is the matter of Torah. And it is known regarding the difference between the three Patriarchs –

although all three Patriarchs, their service was in a manner of a chariot,

nevertheless, within this itself there are differences:

The essence of Abraham is –

the attribute of kindness,

acts of kindness and hospitality to the extent of the perfection of kindness,

as the statement:

The attribute of kindness said before the Holy One, blessed be He,

"Master of the Universe, from the day Abraham came to the land, I have not needed to perform my task, for Abraham stands and serves in my place";

The essence of Isaac is –

"a perfect burnt-offering",

the perfection of the line of service –

prayer and sacrifices,

therefore he dug wells,

an elevation from below to above;

and the essence of Jacob is the third line –

the matter of Torah. Therefore Jacob is called the chosen among the Patriarchs,

because all matters derive from Torah,

as this is simply:

In order to know how to pray or how to perform a commandment,

one must first have the matter of Torah –

from the term instruction,

which shows how one should do it. And although also by Jacob one finds the matter of prayer,

as it is stated "and he encountered the place" and according to the interpretation of our Sages, may their memory be blessed, that this is the matter of the Evening Prayer –

this is because in order to study Torah properly and in perfection,

until one intends the law in its truth until the truth of truth –

there must be the "bless Him in Torah first",

which together with praise of the Omnipresent also has the content of the matter of prayer,

and as explained in Likkutei Torah of this week regarding the matter "my prayer is near my bed",

that in order for the study of Torah to be proper,

there must be the precedence of prayer to Torah;

and since the study of Torah must be at every moment,

therefore there must be "my prayer is near my bed",

so that every study of Torah should be with the precedence of the service of prayer. But the primary essence of Jacob,

and the commandment regarding which he was more careful –

is the matter of dwelling in tents,

the study of Torah. And the other matters within him

(whether prayer,

and so too the performance of his commandments beginning with charity)

come from the aspect that he is a continuation of Abraham and Isaac

(in the manner that his prayer is the Evening Prayer,

in continuation of Abraham who instituted the Morning Prayer,

and Isaac –

the Afternoon Prayer),

and on the contrary –

"the crown of elders is children's children",

until specifically by Jacob was fulfilled the blessing that was given to Abraham "for in Isaac shall your seed be called",

as our Sages, may their memory be blessed, said "in Isaac, but not all of Isaac" –

that this refers to Jacob.

And this is also the connection to the Chassidic ushpizin of the present day –

the Alter Rebbe,

because the essence of the Alter Rebbe is –

Torah. Therefore,

when the Maggid

(the ushpizin of the previous day)

wanted that one should arrange a Shulchan Aruch to establish a definitive halachah,

and not merely a definitive halachah but together with the reasons of the halachah

(which is a matter of the study of Torah) –

he chose from all his disciples the Alter Rebbe

(his successor),

as explained at length in the introduction to the Shulchan Aruch of the rabbis, the sons of the Gaon, the author, may his memory be for a blessing.

And as it subsequently emerged in practice,

in the Shulchan Aruch of the Alter Rebbe,

whose essence is: (a)

It is a Shulchan Aruch –

definitive halachah. (b)

Together with the reasons of the halachah –

which protects from the matter of "without a world"

(as the Gemara says regarding one who rules from a Mishnah,

not knowing the reason),

unlike in the Shulchan Aruch of the Beis Yosef,

where in order to know the reasons of the halachah

(and not to be in the category of "without a world"),

one must arrive at his commentary on the Tur.

And it must be said,

that this is also the connection to the daily portion of Chumash of the present day according to the fixed calendar of this year and as per the instruction of the Alter Rebbe that one must live with the time,

with the part of the weekly portion that is connected to the day,

which is from the second to the third in chapter V'Zot HaBerachah:

The beginning of the lesson is –

"And of Levi he said, etc.",

and as he continues afterwards,

that the essence of the tribe of Levi is:

"They shall teach Your judgments to Jacob and Your Torah to Israel" –

the matter of Torah. And with both details mentioned above:

"They shall teach Your judgments" –

to teach settled halachot;

"and Your Torah" –

the study of Torah and the reasons for the halachot. And also "they shall teach" –

that they show and teach Jews how to study Torah,

so that they may be able to study by their own power and arrive on their own at the conclusion of the halachah according to the law. However, the beginning of the portion is "And of Levi he said, etc.",

whose essence of Levi is

(as explained in the Rambam at the end of the Laws of Shemittah and Yovel) –

"that he separated himself to serve HaShem, to minister to Him",

the matter of service,

and as is also hinted in the name "Levi",

on account of "This time my husband will be joined to me":

This is a hint to the "Levi" –

the joining together of the Supernal One

("my husband")

with the Jewish people,

which is accomplished through the matter of service,

and especially since "Levi" includes the entire tribe of Levi,

also the Kohanim,

and even more –

also the matter of the High Priesthood,

as the verse continues "Your Tumim and Your Urim for Your pious one"

(which refers to the High Priest),

and correspondingly the conclusion of the lesson is:

"And of Benjamin he said, etc., and between his shoulders He dwells",

which refers to the Holy Temple

(according to Rashi's commentary),

the "House of prayer shall be called for all the peoples",

because,

as discussed earlier

(section 6),

in order that "They shall teach Your judgments to Jacob" should be in a manner of absolute truth,

one must have the preface of the service of prayer. And therefore the beginning of the lesson is with "And of Levi he said, Your Tumim and Your Urim, etc." –

the matter of service,

and this ensures that "They shall teach Your judgments to Jacob, etc." which follows afterwards,

should be in a manner of absolute truth.

From all the matters one must derive a lesson in divine service. –

As discussed many times the teaching of the Baal Shem Tov on this –

the ushpizin of the first day;

and furthermore according to the teaching of the Maggid of Mezeritch:

"Know what is above

(that is)

from you" –

that man's service causes that "above" should be brought about accordingly. And although upon this itself one receives an additional strength from above,

from "the Holy One, blessed be He, helps him" –

nevertheless, man has in this his "portion",

since the "above" has become "from you",

the practical instruction for each individual is –

that one must exert oneself in the matter of diligence and persistence in the study of Torah

(and as discussed at length last night and the night before).

And this has a special connection with the fact that today is the third day of Sukkot –

because Torah is connected with "the third day",

as is also mentioned in the Rosh Hashanah prayer that the Giving of the Torah was "And it was on the third day". And "the third day" does not mean the third day of the week –

the Torah was given on Shabbat –

rather the third day of the preparation for the Giving of the Torah.

And as the Gemara emphasizes the connection of the number three

(in general)

to the Giving of the Torah –

'A third nation, by a third [month], on a third day, in a third month'.

And from this it is understood,

that every matter of

(the day)

third –

including the third day of the festival of Sukkot –

is connected with the matter of the Torah. From this it is also understood regarding the matter of "the third day on which 'it was good' was doubled",

that although according to the simple meaning of the verses this refers to the third day of the week,

it is nevertheless connected with every matter of "third",

that it contains within itself the quality of "on which 'it was good' was doubled",

and as this is interpreted –

"good for heaven and good for creatures". And therefore,

standing on the third day of the Celebration of the Water-Drawing,

one takes even more strength that the joy should be in a manner of

(not only)

good for heaven

(but also)

good for creatures –

to gladden Jews who are around him,

until that the joy should even stir up "creatures" –

"ordinary creatures" –

even non-Jews,

that they too should see how the joy of Jews is in a manner of the greatest joy. And this works in them

(even more)

a matter of nullification,

that they should fulfill their role –

to help Jews so that they can be joyous without any worries, confusions, and disturbances,

by means of them providing Jews with their needs,

which in the time of exile,

and especially in the double and multiplied darkness of the end of the time of exile,

the Almighty desires that certain matters should reach Jews through garments of nature,

including –

through the "peace of the city" in which you are,

and from the nations of the world;

and through them fulfilling the effect of the seventy bulls of the festival –

that their existence

(and all the more so their strength)

is dependent on carrying out this role of helping Jews –

they do not wait until a Jew troubles himself and asks this of them

(or at least reminds them about it),

but they themselves engage in it,

as discussed at length in the previous farbrengen.

The aforementioned matter

(that the joy of the third day of Chol HaMoed Sukkos –

good for heaven and good for creatures –

also affects non-Jews)

also corresponds with a wonderous thing that is found regarding the third day of Chol HaMoed Sukkos in the diaspora:

In the reading of the third day of Chol HaMoed Sukkos in the diaspora, one reads both about the offerings of the second day and of the third day,

and consequently,

one reads about the offering of twenty-three bulls of the festival

(on the second day one offers twelve bulls,

and on the third day –

eleven),

which is the largest number of bulls of the festival about which one reads on a single day of Sukkos. –

On the first two days one reads only about the offering of the first day –

thirteen bulls

(i.e., that on the third day one reads about almost twice as many);

and also on the later days of Chol HaMoed when one reads each day the offerings of two days

(and consequently this is a greater number than the bulls of the first two days),

it is still less than the first day of Chol HaMoed

(the third of the festival).

And although simply the reason for this is,

due to the doubt of the day etc.

(because of which one must read the offerings of two days) –

nevertheless,

a Jew reads this in the Torah,

and makes a blessing upon it

(and draws down) –

both on the number of twelve bulls of the second day,

and on the number of eleven bulls of the third day,

and all on the same day in the same reading,

and it is not considered that one interrupts between the blessing and the reading with a matter that has no connection to the day –

because the Torah dictates to read about the offerings of both days on this day. And since the reading of the Torah accomplishes the matter of "whoever engages in the Torah of" offerings is "as if he offered" the offerings, and especially when one reads this with a blessing before and after,

which shows that the effect is complete –

not merely "as if he offered",

but one has the "offering" without the particle of comparison,

it turns out,

that on the third day of Chol HaMoed Sukkos one has the effect of the offering of the bulls of the festival in a stronger manner. That the effect of the seventy bulls –

that they affect the nations of the world,

that they should recognize,

that their existence is dependent on Jews.

From this there is also a lesson regarding a matter that is time-dependent:

There are those who are frightened in the days of the nations of the world,

which fear brings a feeling of lowliness –

the opposite of the joy of Yom Tov,

and certainly the opposite of the joy of the Simchat Beit HaShoevah

(which is a very great joy,

greater than the joy of Yom Tov).

To the extent that the fear caused one to forget, Heaven forbid, that a Jew is never alone;

and as it is said in the Shir HaMaalot,

which have a special connection to Simchat Beit HaShoevah,

as hinted in the Mishnah,

that during Simchat Beit HaShoevah the Levites would stand "on the fifteen steps descending from the Court of the Israelites, etc., corresponding to the fifteen Shir HaMaalot in Tehillim...

and they would recite song"

(and especially according to what is explained below in section 15),

that the Almighty is "the Guardian of Israel",

and the guarding is in a manner of "He performs salvations in the midst of the land".

And when someone asks "From where will my help come"? one answers him with certainty that the Torah of truth –

which is also the Torah of life –

instruction in life –

said in the Shir HaMa'alot:

"My help is from the Lord";

and it is no wonder why He can help,

because He is "the Maker of heaven and earth",

and Maker –

meaning:

at every single moment

(says the Baal Shem Tov)

it becomes newly created from absolute nothingness,

exactly as it was the first time. It is therefore understandable,

that "My help is from the Lord" and moreover:

heaven and earth and all their hosts and all that is in them become "helpers" –

as the verse says:

"Kings shall be your foster fathers and their queens your nursing mothers" –

even during the time of exile,

because even in the time of exile the Most High is the one and only "Maker of heaven and earth",

as it is said "The earth is the Lord's and its fullness, the world and those who dwell in it". And therefore,

when a Jew reads in the Torah about the offering of seventy bulls,

and especially on the third day of Chol HaMoed Sukkot when one reads

(and consequently one has the "as if he offered")

the greatest number of the bulls of the festival of all the days of Sukkot –

it reminds him,

how one must not fear the nations of the world,

because a Jew must know the truth

(which is a truth that "works salvations in the midst of the earth"),

that he has with him the Most High,

and consequently –

"Take counsel and it will be foiled, speak a word and it will not stand, for God is with us"! And this also includes the "counsel" and "word" that come from such Jews who conduct themselves contrary to what is fitting for one who belongs to the "wise and understanding nation";

and to such an extent contrary to wisdom,

that one does not gather together what happened to him personally a day before,

or on this very day;

what he himself saw of the Divine Providence that happened to Jews in general in the days before,

not looking at the matters of contrary to wisdom in its simple sense that various Jews have done. –

Just as one stands in days of joy,

it will harm no one;

but there are Jews who have, God forbid, completely forgotten their Pride of Jacob,

in their personal lives they conduct themselves as is proper,

but when it comes to matters that are outside their personal lives,

when one must deal with a non-Jew,

they forget and they lose the Pride of Jacob,

and act contrary to what the non-Jew expects of them,

and all the more so contrary to what the Shulchan Aruch commands to do –

one must know,

that "Take counsel and it will be foiled, speak a word and it will not stand, for God is with us" it is a certain thing that also those counsels will be destroyed from their foundation,

because "the word of our God will stand forever";

and despite the fact that one is still in exile,

and from the perspective of the conduct of these Jews,

who with their mouths cry out that it is the beginning of the redemption,

in their deeds they drag themselves and the Jews upon whom they can influence deeper, God forbid, into exile

(by dragging them deeper into their lowliness before non-Jewishness) –

nevertheless it is a certain thing that it will be accomplished. And since one is now in a time of favor –

and it is known the saying of His Holiness, my father-in-law, the Rebbe, the leader of our generation,

that what one does on Rosh Hashanah through the service of awe

(and rejoice with trembling),

one accomplishes in the time of our joy

(and especially Shemini Atzeret and Simchat Torah)

through the line of joy –

one will certainly not take into account their conduct until now,

knowing that in this matter they are "captured infants":

they have been captured by the "alien god that is within you",

and as the Rambam says "his evil inclination overpowered him",

and to such an extent is the coercion that he is not ashamed that

(even though he fulfills Torah and mitzvot in his personal life,)

in the matters in which he can influence and does influence in his surroundings he acts contrary to the Shulchan Aruch!

And in a manner of, God forbid –

contrary to the benefit and protection and security of each Jew and of all Jews,

and contrary to the perfection of the Holy Land "which the Lord your God always cares for, from the beginning of the year to the end of the year",

all the more so "beginning" spells Tishrei –

when one is in the month of Tishrei,

and the month itself –

in its festival,

and in a festival when matters of Judaism are revealed.

And may it be His will that all these matters be accomplished in a manner of joy,

for joy breaks through boundaries –

it also brings joy to non-Jews

(as discussed above),

which is connected to the offering of the seventy bulls,

which gives existence to the nations of the world,

and an existence in a manner that they need to exist –

in order to help Jews even in the last days of the exile;

and then it is immediately revealed,

precisely that which they already know –

that they themselves are delaying the "I will hasten it" of the redemption,

by crying out that it is already the beginning of the redemption,

and by doing matters of "exilic-ness" and, Heaven forbid, the opposite of Judaism in the Holy Land, –

that when it comes to dealing with a non-Jewish government, they do not take into account that the Supreme One is the ruler over the kings of all the nations,

and they want to carry out what the Supreme One wants:

Kings want to be "your nurturers" and "their queens your nursing mothers," they should not be confused by supplications that are out of place,

and contrary to the truth,

and in any case, they are not believed that they mean it truthfully,

and consequently, it actually brings about the opposite;

and when one stands with the strength of "the pride of Jacob,"

then "the pride of Jacob" is revealed,

as told in Torat Emet,

as discussed many times recently,

that a king,

a ruler in his time

(at least one of the greatest kings of his time),

exerted himself to help a Jew who was not, Heaven forbid, a politician,

but rather sat and studied Torah;

and the king helped him so that he should be in a station befitting him –

that he stands

(even in his garments)

in a state of "for honor and glory."

Earlier we spoke about the instruction of the current ushpizin –

Jacob and the Alter Rebbe –

one also finds a special connection between the matter of the Joy of the Water-Drawing

(and how it also affects the world,

regarding the nations of the world)

with Jacob and the Alter Rebbe:

Earlier

(section 12)

we mentioned what is stated in the Mishnah, that the Levites stood on the fifteen steps corresponding to the fifteen Songs of Ascents in Psalms "and they would say a song." But it does not state what kind of "song" they said. And also in all the commentators on the Mishnah that I have seen

(for now)

they do not explain what the "song" is,

and it is not stated in the halachic authorities

(such as the Rambam and the like).

Until I found, in Rashi's commentary on Psalms, on the first Song of Ascents:

"Song of Ascents –

that the Levites would say it on the fifteen steps etc. And there are here fifteen psalms etc.,"

meaning that the song that the Levites used to say on the fifteen steps corresponding to the fifteen Songs of Ascents in Psalms –

is indeed the fifteen Songs of Ascents. And it is a great wonder that, for now, I have not found that this Rashi is brought down as a halachic ruling,

and at least as a Jewish custom,

that according to Rashi's commentary on Psalms

(which is the "plain meaning of the verse" of Psalms)

they were accustomed to say the fifteen Songs of Ascents. And this is also the connection of the Joy of the Water-Drawing to Jacob –

because the fifteen Songs of Ascents

(which the Levites said during the Joy of the Water-Drawing)

have a special connection to Jacob. As it is brought in the Midrash on the verse "And he lay down in that place" –

"Here he lay down,

but during all the twenty years that he stayed in Laban's house he did not lie down. And what would he say? The fifteen Songs of Ascents in the Book of Psalms,

what is the reason?

Songs of Ascents..

Let Israel say,

Israel the Elder

(Jacob our father)

." And from this emerges the second explanation in the Midrash there,

that "the entire Book of Psalms he would say,"

which is connected to the true and complete redemption through David, King Messiah].

And Jacob said this when he was in Laban's house,

which was Jacob's exile,

until his arrival "to the land of his father's sojournings."

There is a special connection between the matter of the Simchat Beit HaShoevah and the Alter Rebbe,

in addition to his explanation

(in his book Likkutei Torah)

of the superiority of the water libation –

"And you shall draw water with joy" –

over the wine libation,

there is also his well-known teaching brought in the continuation of "Vechach" from the Rebbe Maharash,

that this year is the centennial year of his passing, his hillula,

and this is his language:

"And with this will be understood what I saw recorded in the manuscript of my master and father, of blessed memory,

that our Rebbe, of blessed memory, said –

(at a brit milah of the esteemed rabbi and gaon, may he live long)

while drinking a beverage,

'May it be His will that we merit to drink when it will all be beverage.' And the Rebbe Maharash connects this with the verse 'And a spring from the House of the Lord will go forth and water the stream of Shittim,'

that the water that goes forth from the House of the Lord

(from the Holy Temple)

waters also the stream of Shittim,

the folly of idolatry,

so that it should be transformed into holiness. And in this there are two interpretations:

a) That 'a spring from the House of the Lord will go forth' refers to the aspect of Chochmah,

and 'will water the stream of Shittim' refers to the drawing down of Chochmah into the sefirah of Malchut. b)

(The interpretation that is more relevant to us)

'House of the Lord' refers to the sefirah of Malchut,

and 'And a spring from the House of the Lord will go forth and water the stream of Shittim' is from below to above –

the crown of returning light,

and this brings about the 'all beverage,'

because it comes at the completion of the clarifications,

and consequently it transforms also the stream of Shittim

(of idolatry),

so that it becomes the folly of holiness,

and certainly it 'waters' the stream of holiness.

May it be His will that each one of us,

within the entirety of the Jewish people,

should add more in the Simchat Beit HaShoevah,

until this becomes a chazakah for the days of Sukkot,

and a chazakah to continue the joy throughout all the days of this year and the days of the years of Sukkot.

And in accordance with the above-mentioned word of the Alter Rebbe,

which is indeed a Torah –

from the term hora'ah (instruction),

and together with it a matter of granting strength and help and assistance,

and especially since it was revealed and printed as a Torah with an explanation by the Rebbe Maharash,

whose matter is 'from the outset, cross over,'

and now,

in the centennial year of his passing,

his mazal prevails that this should effect 'salvations in the midst of the land,'

while still in the final days of exile,

may one soon merit

(through the 'Achishenah' and 'Immediately they are redeemed')

to say L'Chaim in the time when it is 'all beverage.'