English translation — בס״ד. שיחת ליל ה' דחג הסוכות ה׳תשמ״ג -בבית הכנסת, אחר תפלת ערבית-

As was discussed last night¹

(and on the previous nights)

regarding the Simchas Beis HaShoevah,

since there is the command of "maalin bakodesh"²,

it is required of a Jew,

that each and every night there should be an elevation in the joy relative to the joy of the previous night.

And even on the third night of Sukkos,

when one already had

(on the previous nights)

both advantages:

since all Jews are presumed to be fit³,

it is certain that on the first night one already celebrated the joy in perfection,

and immediately afterwards on the second night one

(not only celebrated the joy in the same manner –

as on the first night,

but one)

elevated in holiness –

it turns out,

that already on the second night one had both matters:

both perfection and the elevation in perfection,

Nevertheless,

this is not sufficient,

and when it comes to the third night there must further be an elevation

(relative to the previous elevation,

even though it was in a manner of perfection).

And not only all this,

but each and every night –

including this present night –

one must again have an elevation in holiness

(relative to the previous instances of "maalin bakodesh"),

and certainly every Jew fulfills this,

for all Jews are presumed to be fit.

Nevertheless,

together with that which there must be the elevation in holiness,

all this is within the same matter –

the joy of all the nights has a shared name:

Simchas Beis HaShoevah;

and since "his name by which they are called in the Holy Tongue" is the same on all nights,

it is proven,

that they are all the same matter

(according to the teaching of the Baal Shem Tov⁴).

In order to explain and understand wherein lies the difference of the joy on this night relative to the other nights

(even though the joy of all nights has the same name) –

One must look into the ushpizin of the night,

for also regarding the ushpizin of Sukkos one finds the same thing and its opposite:

Each day the same seven ushpizin come,

but nevertheless they are not the "same" each day,

for on the first day all seven ushpizin come with Avraham,

on the second night –

with Yitzchak,

and so on each and every night.

And even though each of them is called by the same name –

ushpiza,

and they have many matters in common –

nevertheless there is a difference between one ushpiza and another,

and differences not merely in incidental matters, heaven forbid,

but in essential matters.

Just as the difference between the service of Avraham relative to the service of Yitzchak

(and so forth),

this is not merely a difference in an incidental matter,

but the difference is in the entire manner of service,

and it is not merely a difference,

but a difference like the difference of Chesed, Gevurah and Tiferes, etc.,

for the seven ushpizin correspond to the seven midos⁵.

Nevertheless they have

(in this very matter)

a common aspect,

as the Mitteler Rebbe

(whose ushpiza was today in the morning)

explains⁶,

that the seven ushpizin are the seven midos that are in Binah. It turns out,

that on one hand there is a matter common to all of them –

they are all in Binah,

but within this very thing there is an essential difference between them –

this one is Chesed,

this one Gevurah,

and so on with the other midos,

until the sefirah of Malchus –

the seventh ushpiza,

Dovid Melech HaMoshiach.

The change from day to day is the same each and every year,

for each and every year,

each day of Sukkos has the same ushpiza.

There are, however, changes from day to day due to the determination of the days of the week,

in which there are differences from year to year.

For also the change from day to day is in an essential matter,

for each day of the week is connected with different verses of the weekly parshah, which

(as the Torah of the Alter Rebbe⁷)

one must live with;

meaning,

that the "living"

(which is an essential matter)

is different each day,

according to the portion of Chumash of that day.

And therefore,

although every year on this day there is the same ushpizin,

with the same offerings

[indeed, the days of Sukkot are "distinct in their offerings"⁸,

but on this day one brings the same offerings each year],

but when one connects the joy of Simchat Beit HaShoevah,

the person celebrating

(who rejoices in Simchat Beit HaShoevah),

the ushpizin of the day and the offerings of the day –

with the portion of the weekly Torah reading,

and thereby one "lives",

a difference is made in the same offerings and the same ushpizin;

and a fundamental change,

for the difference between one subject in Torah and another subject in Torah is not merely that these are different words with a different explanation of the words

(according to the simple meaning of the verses),

rather it is a fundamental difference.

Every subject and verse in Torah has both pshat, remez, drush, and sod,

and in each of these four ways there are six hundred thousand aspects

(as is known in the writings of the AriZal⁹),

which proves the fundamental difference between one subject in Torah and another subject in Torah.

The ushpizin of this night is

(as printed in siddurim,

taken from the Zohar¹⁰) –

Aharon HaKohen.

And the Chassidic ushpizin of today

[as discussed many times that the Nasi of our generation revealed¹¹],

that just as there are the ushpizin mentioned in the Zohar:

Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and David

(and sometimes Shlomo is also mentioned) –

correspondingly there are the Chassidic ushpizin:

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe N"e] –

is the Tzemach Tzedek.

And as discussed many times,

the simple meaning is not that these two ushpizin

(from the Zohar and the Chassidic ushpizin)

are two separate people with separate matters of service that were simply "combined" into one day,

Rather, from the very fact that they come together according to the Torah of truth it is understood,

that this is a true "coming together";

they are truly one matter,

and therefore they come together as ushpizin on the same day of the festival of Sukkot.

One must understand:

What is the connection and bond between Aharon HaKohen and the Tzemach Tzedek? Prima facie they are two entirely separate matters! But according to the above it is understood,

that not only is there a connection and bond between them,

rather from both one extracts the same matter,

only the Chassidic ushpizin –

according to the explanation of Chassidic teachings;

and the ushpizin from the Zohar –

(also)

according to the revealed [aspect of Torah].

Also, one must find the lesson from the fact that in this year their coming together is connected with the portion of Chumash of today

(with which one must "live",

as above) –

which is from the fourth to the fifth [aliyah] in the portion of Vezot HaBerachah,

which begins¹² "And of Zevulun he said: Rejoice, Zevulun, in your going out, and Yissachar, in your tents" and ends¹³ with the blessing for the tribe of Gad.

The explanation of all this:

Regarding Aharon HaKohen, one finds a superiority even over Moshe Rabbeinu. Even though they were brothers,

and in many matters they go together,

to the extent that our Sages, of blessed memory, say¹⁴

(and it is brought in Rashi¹⁵):

"There are places that give precedence to Aharon over Moshe and there are places that give precedence to Moshe over Aharon, to tell you that they are equal as one" –

nevertheless, there are differences between them,

and differences in essential matters.

The general difference between them is:

The essence of Moshe is –

Torah.

As it is written: "Remember the Torah of Moshe My servant"¹⁶,

Torah is called by his name because he gave his soul for it¹⁷. And as mentioned earlier

(on the day of his ushpizin)

the wondrous thing found in Moshe,

that although he had many matters –

first and foremost,

seemingly,

the matter of shepherding Israel,

and in the "shepherds" themselves –

the Faithful Shepherd¹⁸ –

is common in the mouths of all of Israel –

even a minor among Israel

(and likewise in several Midrashim of our Sages, of blessed memory),

that when one mentions Moshe,

one says "Moshe Rabbeinu"

[just as regarding David one always says (at least in the vast majority of cases) David HaMelech,

or David Malka Meshicha¹⁸];

and the title "Rabbeinu" indicates the matter of Torah that one receives from him,

for "Moshe received Torah from Sinai and transmitted it, etc."¹⁹.

What is the reason for this matter?

Because "he gave his soul for her":

Moshe Rabbeinu gave over "his soul" –

which includes all aspects within him,

also the aspect of Ra'aya Meheimna and the aspect of malchus within him²⁰,

as it is written²¹ "And he was a king in Yeshurun",

and according to the explanation²² that this refers to Moshe –

on the Torah;

all aspects within him he gave "for her",

for the Torah.

The aspect of Aharon is –

service. Therefore,

when a Jew says Aharon

(and speaks about this well-known Aharon mentioned)

he immediately adds "

(Aharon)

the Kohen",

for the aspect of kehunah is –

service,

as the meaning of "to serve as a kohen" –

to minister²³

(before the Most High).

The primary difference between Torah

(the aspect of Moshe)

and service

(the aspect of Aharon²⁴):

Torah is an effluence from above to below:

Torah comes from the heavens,

and "it traveled and descended" many levels until it arrives below²⁵. To the point that on the contrary:

the primary existence of Torah is specifically below,

in this lowly world, the lowest of which there is none lower²⁶.

This indicates the perfection in the matter of the effluence,

that it reaches until that "lowest of which there is none lower". And more than this –

it is found specifically in that lowest. For the Torah "is not in heaven"²⁷,

rather it is found specifically in the world,

and in the lowest world.

The matter of service

(Aharon the Kohen)

is the opposite²⁸ –

an elevation from below to above. And just as by Moshe,

the matter of the effluence is in ultimate perfection –

in that "lowest of which there is none lower",

so too regarding the matter of the elevation of Aharon,

that it is from one extreme to the other,

until one cannot go any higher –

it is an elevation from below to above to a place where there is "none higher than it".

As is known, prayer

(whose essence is service,

and they instituted prayers corresponding to the offerings²⁹)

is "a ladder set upon the earth whose head reaches the heavens"³⁰,

and as our generation's leader explains³¹ "the heavens",

that this is even higher than "heavens" and "heavens of heavens". It follows,

that the elevation through the matter of service is higher than all the heights that can be.

And this is the difference between Moshe and Aharon:

Although they have the common denominator,

that by both there is the matter of perfection from one extreme to the other –

this is, however, in opposite movements:

By Moshe this is in the movement of effluence from above to below,

until that "lowest of which there is none lower";

and by Aharon –

in the movement of elevation from below to above,

until that "none higher than it".

The matter of "elevation" in Aharon the Kohen is emphasized in the Torah in connection with the kindling of the Menorah,

as it is written³² "When you raise up the lamps".

Regarding the offering of the daily sacrifice,

and likewise the other services of the priesthood,

it is not emphasized that this has a connection to Aharon;

however, regarding the kindling of the Menorah,

although the law is that the kindling may be performed by a non-high priest,

to the point that kindling by a non-priest is valid³³ –

nevertheless, the verse states "When you raise up the lamps":

Aharon was commanded³⁴ "When you raise up"

(in the singular and second person),

that he should kindle the Menorah³⁴.

What the matter of "When you raise up the lamps" means –

that Aharon "kindles" and elevates all the souls of Israel,

which are divided into seven lamps,

so that regarding all of them there should be –

"Toward the face of the Menorah shall the seven lamps give light"³².

That is:

On one hand it is said,

that the Menorah must have seven lamps. Although each one is called a "lamp" of the Menorah,

they are, however, distinct from one another in an essential matter,

each one has its manner of service with which it was "created to serve my Creator"³⁵;

And as is explained at length in the discourses of our Nesi'im on the verse³² beginning from Likkutei Torah³⁶,

and the discourses of our Nesi'im that followed³⁷,

including the length in the notes and glosses in the discourses of the Tzemach Tzedek³⁸ that the seven lamps of the Menorah are the "seven levels in the service of Hashem",

which are analogous to the seven Ushpizin. And as explained there,

that the seven levels in the service of Hashem are the seven middos,

which correspond to Avraham, Yitzchak, and Yaakov, etc.,

until the attribute of malchus

(the service of accepting the yoke),

the aspect of Dovid.

Together with this it is said,

that all seven lamps are a part of the same Menorah,

and therefore it must be "Toward the face of the Menorah shall the seven lamps give light" –

all seven lamps must come together and illuminate at the same point in the same place.

When one says further

(a wondrous thing) –

"Al mul pnei haMenorah ya'iru shiv'as haNeiros",

for seemingly:

"Al mul pnei haMenorah" refers to the middle lamp,

it should have said –

"ya'iru sheishes haNeiros"³⁹?

But the explanation of this is:

The middle lamp had within itself two matters:

a) It is a lamp in its own right,

separate from the other six lamps

(just as each of the lamps is separate from all the other six lamps);

b) It is the "pnei haMenorah",

which unifies all the "shiv'as haNeiros"

(also the middle lamp as it is a particular lamp).

And this was the service of Aharon –

"Beha'alosecha es haNeiros":

Aharon had to elevate all the lamps to the level of "mul pnei haMenorah"⁴⁰

(which unifies all the lamps together).

In which there are both extremes:

On one hand, the matter of the kindling is to elevate the lamps so that they all shine together "al mul pnei haMenorah";

On the other hand, however,

he did not kindle all seven lamps at once,

rather he kindles each lamp individually

[regarding one who writes the Name Havayah at once, the question and discussion with a whole storm is known whether such writing is valid⁴¹;

but regarding the kindling of the Menorah, one does not find even a supposition that it would be valid (kindling all the lamps at once),

and on the contrary:

in the Mishnah in Tamid⁴⁰ where it is explained how they would kindle the Menorah, it is emphasized,

that they kindled each lamp individually –

because with each lamp its particular matter must be heard. Even though one must unify all the lamps together,

this is not in a manner that the particular matter of each lamp is nullified. Rather, each lamp has its own matter.

And this is one of the explanations of what is stated⁴¹ regarding the kindling of the Menorah by Aharon –

"lehagid shevacho shel Aharon shelo shinah"⁴²:

Even though Aharon had to elevate the lamps of the Menorah so that they should be "al mul pnei haMenorah ya'iru shiv'as haNeiros",

nevertheless "lo shinah":

When he kindled the lamp of the attribute of Chessed,

it was a lamp of the attribute of Chessed,

and so too Gevurah is –

Gevurah,

Tiferes is –

Tiferes,

and so forth in each of the seven lamps.

And this is the matter of true peace,

like "Oseh shalom bimromav"⁴³,

that Michael the prince of water

(Chessed)

and Gavriel the prince of fire

(Gevurah)

do not extinguish one another⁴⁴.

And this is also the reason that the primary service of Aharon each and every day which is explicitly emphasized in the verse,

is the kindling of the Menorah

(as above) –

because this is the attribute of Aharon⁴⁵:

Ohev shalom v'rodef shalom⁴⁶,

until true peace;

which is accomplished through "Beha'alosecha es haNeiros" –

the service of elevating the souls of Yisrael,

the groomsman of the Matronita, an elevation from below to above.

And this is also the connection between Aharon HaKohen and the Tzemach Tzedek –

that the accomplishment of the Tzemach Tzedek regarding the other Nesi'im, one may say tentatively

[as discussed many times,

that the fact that one delves regarding the "great luminaries" to seek the differences and innovations of one relative to the other,

the permission for this is only because one wishes to derive from it a lesson in the service of Hashem,

in fear of Hashem and love of Hashem].

It is (as was seen)

especially in this matter of making peace,

the attribute of Aharon –

"Ohev shalom v'rodef shalom"

(with all interpretations and in all manners).

And in a manner of "shalom" from the term "mashlim" –

helping one another.

And as is known from the chronicles of his life

(and some of them were transmitted through the Nesi'im)

regarding the peace that existed in his days between both camps,

and in a manner that they assisted one another

(shalom from the term "mashlim" as above),

even though each one ascends on his path and walks in his way.

Such a manner of peace between the great ones of Yisrael was not seen in a revealed way by the previous Nesi'im;

and the peace that existed in the time of the Nesi'im after him was not a novelty

(it already existed in the generation before him);

Not so in the time of the Tzemach Tzedek, when it was revealed for the first time –

And through the activities of the Tzemach Tzedek –

Then, during the entire period, the peace continued in the aforementioned manner

[Not like in the time of the Baal Shem Tov,

the Maggid,

the Alter Rebbe and the Mitteler Rebbe,

that although there were times of peace and help and assistance –

it did not continue for an entire period].

Ten.

And that which the Nesiim told us about this,

is not merely as a nice story,

but rather so that one should learn from it,

all the more so when one sees somewhere a movement of holiness –

one immediately receives the assistance of a great deed,

that the Tzemach Tzedek "opened the way"⁴⁷ and made from it a paved path,

so that there should be the matter of peace,

and in a manner of assisting the other in his path of service

(for each one ascends on his path)

since all paths are paths that lead to the mountain of Hashem,

until unity –

oneness –

with the Supreme One.

Which itself unites all paths together,

and unites those who walk on the path, even when they are still in the middle of the path before they arrive at their desired destination,

or even if they are at the beginning of the path,

Because one goes in the direction,

and with the aspiration and effort and toil to reach the end and perfection of the path,

where all become united.

And this is also the "ascent in holiness" that must be in the joy of this night relative to the joy of the previous nights,

and even relative to the night before this –

the Ushpiza of Moshe,

That on this night comes the elevation of the service of Aharon,

an elevation from below to above –

"When you raise the lamps" –

which has an elevation even relative to the matter of Moshe Rabbeinu,

that it reaches until "there is nothing above Him",

Until as is explained in Likkutei Torah in the discourses of Shabbos Shuvah⁴⁸,

that that which is said⁴⁹ "And you shall see My back, but My face shall not be seen" is specifically in a manner of descent from above to below,

but not so in a matter of elevation from below to above, one can reach until "face".

And as understood from the explanation of the matters there,

this is due to the superiority of "elevation" over "drawing down",

through elevation in its perfection

(like the perfection of elevation)

one reaches higher than what one can reach through drawing down,

and even drawing down in its perfection.

And therefore,

notwithstanding the greatness of the joy of the previous night and its Ushpiza –

Moshe Rabbeinu,

whose matter is Torah,

and as discussed earlier⁵⁰ that Torah itself brings to joy, as it is written⁵¹ "The precepts of Hashem are upright, rejoicing the heart", which refers to the study of Torah,

as alluded to in Halachah⁵²,

And to such an extent is Torah "rejoicing the heart",

that Torah brings joy even on Tishah B'Av,

and therefore one must be careful that on Tishah B'Av

(when there should not be any matter of "rejoicing the heart")

one should not study Torah indiscriminately. From this it is understood that Torah has within it the power,

that standing on Tishah B'Av and knowing that this is the time of the destruction,

when one studies Torah then, one becomes joyful. And therefore one may study only those matters that Torah itself emphasizes the matter opposite to joy;

Nevertheless,

notwithstanding the greatness of the matter of Torah and the joy that it brought on the previous day,

nevertheless when the following day arrives,

one exhorts a Jew that there should be an ascent in holiness;

And to ascend in holiness until the place that one reaches through the matter of elevation

(the matter of Aharon) –

"Ascend in holiness" is indeed the same matter as "elevation" –

which is the aspect of "and My face shall not be seen" which one cannot reach through drawing down,

but specifically through elevation,

as above.

The aforementioned matter

(regarding the superiority of Aharon over Moshe)

also has a connection with today's Chumash lesson,

which begins "Rejoice, Zevulun, in your going out, and Yissachar, in your tents":

The difference between Zevulun and Yissachar is analogous to the difference between Aharon and Moshe:

The matter of Yissachar is –

Torah,

as the Midrashim of our Sages⁵³ interpret "Yissachar in your tents",

that this means the tent of Torah,

and as it is written⁵⁴ "And of the children of Yissachar, who had understanding of the times etc." –

which is the matter of Moshe,

as above.

However, the concept of Zevulun is –

"when you go out":

He "goes out to business"⁵⁵,

even to lands across the sea,

to distant places and beyond the sea in order to conduct business etc.

(and thereby perform mitzvos),

as explained also in Rashi's commentary on the verses.

This is also a going out in spirituality:

The true place of a Jew is –

in the tent of Torah. Because a Jew's essence is Torah,

for "Israel" and "Torah" have six hundred thousand letters in the Torah⁵⁶,

to the extent that the letter which a Jew has in the Torah gives him life and he receives from it his existence and sustenance etc.

(as our generation's Rebbe explains⁵⁷);

and therefore "your tents" –

the tent of Torah –

is the place where a Jew belongs,

because this is the place of his existence,

just as the Jewish people as a whole are composed of the six hundred thousand letters of the Torah,

from which came the six hundred thousand general souls,

each of which has six hundred thousand particular souls⁵⁸].

And about this it is said that there is "when you go out":

A Jew goes out from his true place and goes away to occupy himself with matters of the world. In general, this is the concept of the descent of the soul below,

whose descent is not like the descent of the Torah below, for even when the Torah comes down into this lowest world, beneath which there is no lower, it remains Torah,

"Behold, My words are like fire" which always remain pure⁵⁹ –

rather, the soul descended lower than that, into a deep pit.

And in this consists the service of "Zevulun, when you go out" –

that there should be an elevation from below to above,

to ensure that the soul ascends back from below to above,

through the service of prayer and the service of the offerings –

the service of Aharon.

And here we see the superiority of Zevulun over Yissachar

(similar to what was discussed earlier regarding the superiority of Aharon over Moshe).

For where the word "rejoice" is explicitly stated,

it is specifically by Zevulun.

Nevertheless,

in each one there must be

(as discussed several times)

both the concept of Yissachar and that of Zevulun –

even those who study Torah must engage in acts of kindness, and specifically then the Torah he studies is retained by him

("he possesses Torah"⁶⁰);

and likewise, a businessman must also have fixed times for Torah⁶¹ –

And the precise point in this is –

fixed times:

This must be for him in a permanent manner

(and particularly according to the explanation of our generation's Rebbe mentioned above, that a Jew receives his life and existence from the letter he has in the Torah),

And furthermore:

Even when he fulfills his obligation of Torah study with one chapter in the morning and one chapter in the evening⁶¹,

it is not that during the rest of the day he is in a different place and engaged in a different matter,

rather, this one chapter

(or one verse⁶²)

spreads throughout all the times of his day⁶²*,

and it is said that this is what the verse⁶³ means: "This book of the Torah shall not depart from your mouth, and you shall meditate in it day and night"⁶³ –

Nevertheless,

specifically in the service of "Zevulun, when you go out" is found the primary concept of joy,

and the primary concept of success.

[As was discussed at length once regarding the novel point in Rashi's commentary on "Rejoice, Zevulun, when you go out." For he translates "rejoice" –

"succeed",

even though both Targum Onkelos, Targum Yonasan, and Targum Yerushalmi –

all translate "rejoice" specifically in its simple sense ("be glad").]

And although also in the service of "Yissachar, in your tents" there is the "rejoice",

for according to all interpretations, the word "rejoice" refers both to Zevulun and to Yissachar –

Nevertheless,

where it is stated explicitly –

is specifically in regard to Zevulun;

it is only,

that since "and Yissachar, in your tents" is written immediately following "Zevulun, when you go out",

it is said,

that the "rejoice" also applies to Yissachar.

And this is similar to what was explained above regarding the superiority of Aharon over Moshe,

because through elevation one reaches higher than through drawing down.

This concept –

that there is greater joy in the service of "Zevulun, when you go out" than the joy of "Yissachar, in your tents"

(even though Torah "gladdens the heart",

as above),

is due to the superiority of elevation over drawing down –

It is also consistent with the well-known Torah of the Tzemach Tzedek –

the ushpizin of this night –

(which is printed in Ohr HaTorah on Chukat ⁶⁴ on the verse "Bemechokek Bemishanosam")

where he brings down the verse "Rejoice, Zevulun, in your going out" and explains the superiority of Zevulun –

supporters of the Torah,

in relation to Yissachar –

Torah scholars

(which is why "Zevulun preceded Yissachar"),

that this is because "in the aspect of from below to above, Zevulun's root is higher."

And he says there a wondrous novelty –

that the superiority of Zevulun over Yissachar is analogous to the novelty of baalei teshuvah over tzaddikim,

as our Sages said ⁶⁵ "In the place where baalei teshuvah stand, completely righteous individuals cannot stand"

[according to the version of this statement of our Sages that is brought in Ohr HaTorah there ⁶⁶],

which is because through teshuvah one affects "external matters" –

one transforms darkness into light,

and all the more so a baal teshuvah in the simple sense

(according to "the interpretation of the world")

who affects not only matters of permission that are from the kelipah of nogah,

but he makes intentional sins into merits ⁶⁶.

And similar to this is the superiority of Zevulun

(supporters of the Torah)

over Yissachar

(Torah scholars).

Even though through the study of Torah "the revelation is drawn in a more internal aspect"

[as through the study of Torah, the intellect, a "wondrous union" is made ⁶⁸],

and Zevulun occupies himself only with external matters, they remain in externality –

When one is engaged in Torah in "Reuven argued thus and Shimon thus" where one of the arguments is the opposite of the truth ⁶⁷ –

through this very thing that Torah is engaged in them,

it becomes a matter

(and give-and-take)

in Torah –

this is not the falsehood of the one who argues falsely, rather a logical argument in Torah, and so on

(or –

and all the more so from that which)

just as we find logical arguments in Torah that do not remain as the conclusion, they are no more than a rejected supposition.

But nevertheless they are a part of Torah

[as the father elaborates in many places,

that also those laws about which it says in the Gemara "Rav Ashi retracted" or "Rav Ashi's is a fabrication" – this very thing was given to Moshe at Sinai ⁶⁹:

"Hashem Himself states the halachah and He Himself states that it is a fabrication" ⁷⁰];

However, regarding "Zevulun in your going out," he is engaged in his business dealings faithfully,

in worldly matters as they are in their externality –

Nevertheless, specifically in this there is an even higher level than "Yissachar in your tents,"

because through the fact that he takes the profit that he has from his business and gives it to the mouth of Yissachar,

he makes the externality of the world become Torah

[similar to the superiority of the baal teshuvah over tzaddikim].

And therefore, specifically in this service is the primary matter of joy.

And therefore "Zevulun preceded Yissachar" –

because first there is the "Rejoice, Zevulun, in your going out,"

and afterwards Zevulun brings this joy also to "Yissachar in your tents" –

exactly as it is simply,

that that which Yissachar sits and engages in Torah is through the fact that Zevulun first gives "in your going out" and engages in commerce and gives to the mouth of Yissachar.

And through the combination of both of them together –

"Zevulun in your going out" and "the mouth of Yissachar,"

the voice is the voice of Yaakov –

one nullifies the "hands are the hands of Esav" ⁷¹,

until in a manner that not only does one nullify them,

so that they should not oppose,

but one transforms them,

so that from this should become assistance,

until they themselves assist;

the totality of the nations of the world

(with all the matters related to this)

becomes a "great sun" ⁷² and a great assistance in all matters –

both of "Yissachar in your tents,"

and all the more so of "Zevulun in your going out"

(which needs even more to come to the assistance of the nations of the world).

And this is also the lesson of the daily portion of Chumash of that day –

"Rejoice, Zevulun, in your going out,"

as this is connected with the ushpizin of Aharon the Kohen,

who "and my people" come –

and he brings in –

all the seven ushpizin,

[which includes also Aharon as he is Aharon in himself,

similar to what was discussed earlier (section 7) regarding the seven lamps of the Menorah,

that "toward the face of the Menorah shall (all) seven lamps illuminate"]:

The aspect of Aharon emphasizes the service of elevation from below to above –

to elevate the lowest level, beneath which there is no lower,

until a place that is above above and below;

and since this is told to a Jew,

it is a sign that this is a directive in the service of the Holy One, blessed be He.

As it is said regarding Moshe,

that since Moshe is one of the seven shepherds,

therefore,

because regarding Moshe fear is "a small matter,"

it becomes so for every Jew;

And so it is regarding Aharon the Kohen,

and especially since regarding Aharon there is a special command "Be of the disciples of Aharon

(and in what matter –)

love peace etc.,"

and the perfection in "peace" is,

when one makes peace between the world and the Holy One, blessed be He,

As the Midrash interprets the term "Shelamim"⁷³

(and so too that Jews are called "Shulamit"⁷⁴) –

that they make peace between the creations,

between the world and the Most High, as it were,⁷⁵,

Until the world becomes one thing with Divinity,

"And the glory of Hashem shall be revealed, and all flesh together shall see,"

until "they shall come into the caves of the rocks and into the holes of the earth, from before the terror of Hashem"⁷⁶:

The fear of Hashem also acts upon the body,

that the body feels the fear of Hashem and hides from it.

And this is also the connection with today's Chumash lesson –

that we are going through the matter of "Rejoice, Zevulun, in your going out,"

which is the mission of a Jew in this lowest world, beneath which there is no lower.

And this mission was given to every Jew,

even a Jew who belongs to Yissachar. For this is the elevation that is revealed in him

(in the matter of Torah –

Yissachar in your tents)

through the "your going out" that his soul descends from above to below

("your going out")

until into this world,

That despite the magnitude of the descent,

no matter how great the elevation and storm in the study of Torah of a soul down here,

it does not compare to the study of Torah that it studied before it descended below –

nevertheless,

specifically below can there be the matter of halachic rulings.⁷⁷

And even more:

As Chazal say⁷⁸ regarding the study of Torah in the Garden of Eden,

that it requires "his study in his hand,"

so it is regarding the study of the Torah of Mashiach:

How does one come to study the Torah of Mashiach –

through "his study in his hand,"

the study of Torah here in this world,⁷⁹ even though they are incomparable to each other,

for the Torah of this world is vanity compared to the Torah of Mashiach,⁸⁰

and as Chazal say regarding the observance of mitzvos in general in the time of exile –

"Be distinguished in mitzvos,

so that they will not be new to you."⁸⁰*

And this is also the simple directive that one must take from today's Simchas Beis HaShoevah in the service of each and every one,

including women,

for they too participated in Simchas Beis HaShoevah.⁸¹ Even though they were not among those who would throw torches of fire,

(And in both manners:

of daled or of ches,⁸²

and as Chassidus explains⁸³ the difference between them, that of daled corresponds to one time the Name Hashem,

and of ches –

corresponding to the Name Hashem above,

which is ches times Hashem),

And also not among those who "would dance and clap and play music"⁸⁴;

they only came "to see and to hear" –

but their looking and seeing was in a manner that they heard and saw it

(as is known the precision of the Nasi of our generation regarding the difference between "hear" and "perceive"⁸⁵) |:

When a Jew finds himself at a gathering of Simchas Beis HaShoevah,

he simply understands why he rejoices with great joy;

From today's joy one learns,

that Simchas Beis HaShoevah teaches even more –

that even when he afterwards goes away

("your going out")

into other services of Hashem,

even into a service that the Torah of Truth calls "your going out" –

he should also then stand in a manner of "Rejoice, Zevulun, in your going out,"

with joy.

And even more:

The joy is not only after one returns from the mission,

and one has earned the matter of joy because one carried out the mission. Rather, the joy is "in your going out":

Immediately at the beginning of the going out –

the Torah of Truth tells him,

that the going out must be with joy.

And the reason for this is,

because he goes as Zevulun –

on the verse "This time my husband will dwell (yizbeleni)" ⁸⁶,

which in the inner meaning of matters means:

"my husband" refers to the Most High,

and "This time my husband will dwell (yizbeleni)" –

a dwelling (beit) ⁸⁷ and habitation (zevul) ⁸⁸ –

is the matter of making for Him, blessed be He, a dwelling place in the lower realms,

in the lowest realm, beneath which there is no lower. Therefore "Zevulun"

(specifically)

has the power to carry out the mission of "your going out."

And therefore,

as soon as one begins his service,

one has only just descended from above to below,

this is already in a manner of joy,

And on the contrary:

Through the fact that one begins the service with joy,

joy breaks boundaries so that one can serve his service beyond measure and limitation,

with all your might,

"in all your deeds" and "in all your ways."

This power

(and granting of power)

for this is taken from the Joy of the Water-Drawing,

and as our Sages, of blessed memory, say in tractate Sukkah ⁸⁹ that "one who has not seen the Joy of the Water-Drawing has never seen joy in his life,"

which means:

In order for one to be a "one who has seen joy in his life" –

that he should see some kind of joy in his life

(until it becomes unified with him),

including also the "Rejoice, Zevulun, in your going out" –

the Gemara says that for this the condition is,

that he should see the Joy of the Water-Drawing;

Specifically through "one who has seen the Joy of the Water-Drawing" can one be a "one who has seen joy in his life" –

that he should see the "Rejoice, Zevulun, in your going out,"

and all the more so the "Rejoice" that is connected with "Issachar in your tents."

And simply,

in practical terms:

Just as today's Chumash lesson begins with "Rejoice, Zevulun, etc." –

one must add even more in the joy of the Joy of the Water-Drawing,

And as was discussed at length once,

that of all the days of the Joy of the Water-Drawing,

the only Chumash lesson that is studied on these days,

where the matter of joy is explicitly stated in the Torah verses of that lesson –

is it in the lesson that is studied

(in this year)

on this night.

And since all joys

(including the Joy of the Water-Drawing)

share the same name –

joy,

and especially according to the above

(section 17)

that the Joy of the Water-Drawing is a condition for all joys –

it is understood,

that at the time one studies the portion of "Rejoice, Zevulun, in your going out,"

there must be an increase in the joy of the Joy of the Water-Drawing.

And just as the matter of joy is explicitly stated in connection with Zevulun specifically

(as above, section 3).

Whose service is "in your going out,"

In the Chumash lesson of today, it discusses several tribes,

each tribe being a service in its own right –

to the extent that even at the Splitting of the Sea, which was above all limitations,

there were there itself twelve distinct paths of service,

to the extent that the Splitting of the Sea itself was in a manner of "He who divided the Sea of Reeds into parts" ⁹⁰:

The service of the tribes remained twelve divisions in the Sea of Reeds,

and at the time of its splitting

(through which Atzilut and BiY"A became one thing ⁹¹),

and so it was with the splitting itself

(that there should remain twelve divisions) –

But nevertheless,

the matter of joy is explicitly stated specifically by

(the service of)

Zevulun,

Therefore, the joy of this night must also be in a manner of "in your going out" –

specifically in the public domain,

that there the Joy of the Water-Drawing should storm,

And on the contrary:

There the joy is more effective than it is when one makes the joy in the private domain –

in the four cubits of Torah and the four cubits of prayer.

And from this addition in the Joy of the Water-Drawing one also takes with him for the entire year an addition in the joy of Torah and the joy of a mitzvah in general,

As was discussed earlier ⁹² that this is one of the explanations in that which the Rambam ⁹³ explains the greatness of the matter of the joy of a mitzvah in general,

in continuation of the explanation of the manner of joy of the time of our rejoicing

(the festival of Sukkot) –

because the joy of Torah and the joy of a mitzvah of the entire year derives from the joy of the time of our rejoicing.

From this it is even more understood the greatness of the matter of increasing joy in the Joy of the Water-Drawing,

since upon this depends the joy of Torah and the joy of a mitzvah throughout the entire year.

And since this is demanded of a Jew,

it is a certainty that he was previously given the powers so that he can carry out this "great service" ⁹⁴,

to the extent of a manner of "great service" in its perfection.

Since joy breaks boundaries⁹⁵ –

the addition mentioned in joy will break the boundaries of exile,

so that even though even from the side of the boundaries of exile and in the time of exile it must be “kings shall be your foster fathers and their queens your nursing mothers”⁹⁶

(as discussed several times⁹⁷) –

one also breaks these boundaries,

and the matter of “kings shall be your foster fathers and their queens your nursing mothers” becomes much more than it would have been without this,

until in a manner of above measure and limitation,

also in their essence.

Even though in general they are limited. It is obviously simple,

that just as a Jew acts in the world,

which was created in a manner of limitation –

“I said, ‘The world is built with kindness’”⁹⁸ –

that within it the matter of beyond limitation should come,

and both together

(even though this is seemingly a matter of “impossibilities”) –

a Jew acts also in this part of the world,

in the kings and their queens,

and as mentioned –

only in the time of exile,

that their assistance to Jews should be in a manner of above measure and limitation.

And especially when a Jew completely nullifies the matter of exile –

by inserting an alef into the word “golah”,

whereupon it becomes “geulah”⁹⁹ –

then the matter of the alef

[as mentioned in the talk of today during the day¹⁰⁰]

is the Torah of the Alter Rebbe with which he instructed to educate the Mitteler Rebbe:

“The yud from above,

the yud from below,

with the line of faith that connects them¹⁰¹];

so that the “line” of simple faith makes from all three things together

[both the “above” (beyond limitation) and the “below” (limitation) with faith] –

one single letter –

the letter alef,

with which the Ten Commandments begin,

which give vitality to the “Ten Utterances by which the world was created”¹⁰².

And as discussed –

may this come down simply,

that the help from the nations of the world should be more than the measure and limitation that they need to give,

since together with the offering of the seventy bulls on Sukkot there is also

(on Sukkot)

the joy of the Beit HaShoevah,

which joy breaks boundaries

[and especially since it is a joy that is a prerequisite for all joys,

as above⁸⁹],

and consequently this also breaks,

even in the place of exile and in the time of exile,

all the limitations that exist in their help and assistance, so that it should be above measure and limitation,

which will further hasten the matter of alacrity in the fulfillment of the commandments in general and in the study of Torah in particular,

this will consequently hasten the alacrity in the “one like a son of man came with the clouds of heaven”¹⁰³,

the true and complete redemption through our righteous Mashiach,

so that we have the entirety of the Land of Israel in its completeness,

together with the entirety of “for Hashem your G-d will enlarge your border”¹⁰⁴,

together with the entirety of joy of Torah and joy of a commandment,

which makes the perfection of Torah,

together with the entirety of “with our young and with our old, with our sons and with our daughters”¹⁰⁵,

all of whom participated in the joy of the Beit HaShoevah when the Beit HaMikdash existed,

and all of them participate in the joy of the Beit HaShoevah as it is in the times of exile,

which hastens even more the participation of each one of them and of all of them together,

in the joy of the Beit HaShoevah in the “Sanctuary, Hashem, Your hands established”¹⁰⁶.

And through the fact that the redemption comes in a manner

(as the Rambam rules¹⁰⁷),

that “the Torah promised etc. . .

‘immediately they are redeemed’”,

at the time that the “immediately” comes,

they will also celebrate the first night of the coming joy of the Beit HaShoevah,

and so too the nights of this year –

in the third and eternal Beit HaMikdash,

perfection in the Beit HaMikdash,

in the “Sanctuary, Hashem, Your hands established”.

And whoever increases in all these mentioned matters,

increases in shortening the interval between the moments and the moment of the coming of our righteous Mashiach,

and the “immediately” becomes –

forthwith and immediately, literally.