English translation — שיחת ליל א' דחג הסוכות ה'תשד"מ

After the evening prayer

The Rebbe shlita announced:

"Good Yom Tov." And he hinted with his holy hand to the congregation that they should call out "Good Yom Tov"

(three times).

Afterward he began to sing "VeSamachta BeChagecha."

The order is in the nature of man –

a nature that is upheld according to Torah –

that one always wants to have a novel thing,

and specifically a new thing arouses more, etc.

As the Torah says regarding the commandments: "They should not be in your eyes like an old edict that a person does not care about,

but like a new one that everyone runs toward"¹,

even to the point of "new"².

Nevertheless, one must first of all begin from the fundamental points of every matter,

which in general are connected with the constant and regular things in that matter

(that are not renewed each time).

So too regarding the days of the festival of Sukkot –

that even though there are in it new matters that come specifically in the fixed time of this year,

one must first of all begin to speak about the fundamental points in the festival of Sukkot, which are constant and regular matters in the festival of Sukkot every single year.

But this will be spoken about briefly,

since it has already been spoken about at length in previous years,

and it has already been printed and reprinted,

with the hope that from this brevity one will recall the length that was spoken,

at least the main points of the length,

which is all included in the brevity that will be spoken.

And afterward we will speak about the new matters that come in the fixed time of this year upon the fundamental points.

We will begin by speaking about the fundamental points in the festival of Sukkot,

in which there are also novelties –

the novelty of Yom Tov in general, also in relation to Shabbat,

and the novelty of the festival of Sukkot in relation to the other festivals.

The essence and novelty of Yom Tov in general is as its name that is called in the Holy Tongue³ –

"Yom Tov":

In this world in general there are matters that are good,

matters that are not so good,

and matters that are the opposite of good.

But when Yom Tov comes, the entire day –

is entirely good.

To the extent that the good

(of Yom Tov)

is also in physical matters –

in the physical meals which are a mitzvah to eat on Yom Tov.

To the extent that in several matters the concept of the meal on Yom Tov is even greater than the meal on Shabbat –

as we see from the custom of Israel which is Torah,

that at the Yom Tov meal one increases more and prepares more than at the Shabbat meal.

As we also see in the Holy Temple –

which is the true reality of a Jew,

"Every male shall appear before the Lord Hashem"⁴ –

that in the offerings of Yom Tov

(Shelamim Chagigah)

the portion for the owners

[as Rashi explains⁴ the meaning of the offering "Shelamim": "that there is peace in it for the altar, the priests, and the owners"]

was through eating the offering.

But the Shabbat offering,

as with every communal offering,

also had a portion for the owners,

but in the offering of Yom Tov the portion for the owners consisted simply of the owners eating from the offering.

So too now,

that at the Yom Tov meal one increases more than at the Shabbat meal.

And the physical meal on Yom Tov is entirely in a manner of good.

This is the novelty of Yom Tov in general.

Yom Tov is also distinguished in that it is connected with joy –

"Festivals for joy",

as is obvious to everyone, even to simple people,

as we say in the prayers and Kiddush of Yom Tov –

"Festivals for joy".

Within Yom Tov itself there are several festivals,

the festival of Pesach,

the festival of Shavuot,

and the festival of Sukkot. In the festival of Sukkot there is a novelty in relation to the other festivals,

that within the joy of Yom Tov itself, the festival of Sukkot is specially distinguished,

as we say in the prayers on Sukkot –

"the time of our joy".

That is, in addition to that which all festivals are "festivals for joy",

but we do not say on Pesach and on Shavuot "the time of our joy";

however, on Sukkot we say "the time of our joy",

which emphasizes that within "festivals for joy" itself, Sukkot is "the time of our joy".

This is the novelty of the festival of Sukkot in general in relation to the other festivals.

Within "the time of our joy" itself, Sukkot has an additional specially distinguished joy –

the Simchat Beit HaShoevah that was during the seven days of Sukkot,

as it is written⁵: "And you shall rejoice before Hashem your God for seven days."

And this is not merely another addition in joy,

but as our Sages said⁶: "Whoever has not seen the Simchat Beit HaShoevah has never seen joy in his life."

And in the Simchas Beis HaShoevah there is a novelty regarding joy on Yom Tov in general:

The joy of Yom Tov in general began during the day when the Shalmei Simchah were offered,

when the Kohanim were at their service and the Leviim at their platform, etc.

However, the Simchas Beis HaShoevah began at night,

because the joy was connected to the drawing of the water,

as it is written, "And you shall draw water with joy"⁷,

which was at night

(before the libation upon the altar which was in the morning)⁸.

And in Simchas Beis HaShoevah there is a novelty and addition specifically during the time of exile compared to the time of the Beis HaMikdash,

in the manner of the Sages' statement⁹ that the opposite of the correction is its remedy¹⁰:

The Gemara says that during the time of the Beis HaMikdash,

since the joy was connected to a flute and other musical instruments –

they would begin the joy only on the second night of Sukkos,

on Motza'ei Yom Tov Rishon¹¹,

because "this joy does not override Shabbos nor Yom Tov"¹².

From the very fact that the Sages give a reason why during the time of the Beis HaMikdash they did not celebrate the joy on the first night

(because it was connected to musical instruments),

it is understood that when the reason is nullified, the enactment is nullified,

as is known that if an enactment was instituted and the reason for it was given,

this is so that it should be known that when the reason is nullified, the decree is nullified¹³.

So too in our matter:

In the diaspora,

and certainly during the time of exile, and also in Eretz Yisrael,

the reason for not celebrating Simchas Beis HaShoevah on the first night of Sukkos is nullified,

because in the diaspora and during the time of exile we do not celebrate the joy with musical instruments

(as during the time of the Beis HaMikdash),

therefore the enactment is nullified,

and we begin celebrating Simchas Beis HaShoevah from the first night of Sukkos.

In Simchas Beis HaShoevah itself there is a special quality on the first night of the joy:

There is a rule that "all beginnings are difficult"¹⁴. Because at the beginning one must open and break through a new broad path in service –

"Pave, pave, clear the way"¹⁵,

therefore it comes with more difficulties than walking on the path after it has already been opened and broken through.

So too regarding the first night

(and day)

of Simchas Beis HaShoevah:

Then one must open and break through a new path of joy,

and a joy of the greatest magnitude with a storm,

until that "one who has not seen the Simchas Beis HaShoevah has never seen joy in his life",

and this joy is connected to every Jew,

as it is related that all Jews¹⁶ participated in it in various ways –

it is understandable that there are special difficulties in this.

And especially since Simchas Beis HaShoevah on the first night of Sukkos comes after the exhaustion of the preparation on Erev Sukkos and in the days before Sukkos as preparation for Sukkos. Then it is even more difficult to celebrate on the first night of Sukkos a great joy with a storm,

because one is simply exhausted.

Furthermore:

For the festival of Sukkos the preparations are more difficult than for the other festivals. Even more difficult than the preparations to clean out chametz as preparation for Pesach,

which indeed exhausts one –

but one sees in practice that on Erev Sukkos every Jew feels that he has not done something here,

something is missing here,

and one runs here and there to obtain something that one still needs for the festival of Sukkos.

In addition to the fact that as preparation for Pesach one has thirty days and the like,

whereas the preparation for the festival of Sukkos begins mainly,

according to Jewish custom,

after Yom Kippur¹⁷ in the four days between Yom Kippur and the festival of Sukkos.

Therefore,

entering the first night of Sukkos a Jew is exhausted from the preparations for Sukkos –

nevertheless, he is told that he must then celebrate Simchas Beis HaShoevah,

and not merely celebrate. Rather, to begin and break through and open a new path in this,

regarding which it is said "all beginnings are difficult"!

One says:

Regarding a Jew there are no questions –

because since he is a Jew,

he is connected to his soul and spirituality,

and therefore even if his body is exhausted –

he dances with the power of his soul!

Furthermore:

A Jew's body dances with its own power. It is not that the dancing is only from the soul,

and the body drags after the soul and does a favor for the soul and dances,

but rather the dancing and the joy are the body's own thing –

because since the Most High chose the body,

and the Most High commanded it that it must be in joy –

the body dances with its own power!

It asks no questions and makes no calculations –

that ostensibly the body is exhausted,

so why should it now go dance? Better to go rest and then eat the Yom Tov meal,

then lie down,

then it will go dance refreshed, the dancing will be perfect –

One says –

No! These are the calculations of a non-Jew. A Jew, however, already passed over from the outset

(even before the Rebbe Maharash revealed it¹⁸),

that immediately when the first night of Simchas Beis HaShoevah arrives, he simply goes straight to dance with full force,

even though he labored before Yom Tov!

And the body does not dance only from its soul,

but it dances with its own power;

it does not need to come to the soul for this –

it has its own!

So much so that it has more than the soul,

as discussed many times that in several matters of Torah and mitzvos the body has an advantage over the soul –

because when one tells a Jew to do something,

the body accepts it from the aspect of kabbalas ol,

which kabbalas ol penetrates entirely,

and one performs the matter in actuality;

unlike the soul, which is connected with Chabad –

first the matter must come into chochmah,

then into binah,

then into daas,

then into the offshoots of Chabad,

until it reaches a conclusion that there must be kabbalas ol.

With the body, kabbalas ol is immediately present;

one tells the body –

Chabad,

it does not know what that is,

that pertains to the soul.

The body only feels that it was created yesh me'ayin by the Most High in order to serve his Creator,

and every single moment of its existence is for fulfilling the command of Hashem,

and at this moment

(the time of Simchas Beis HaShoevah)

the Most High commanded it that it must be in joy –

consequently it dances, not looking at what it labored and exhausted itself a time before,

and not looking that "all beginnings are difficult",

and with its present dancing it breaks through and opens a path for joy throughout the entire Simchas Beis HaShoevah!

The night and first day of Sukkos

(and Simchas Beis HaShoevah)

itself can occur on several days of the week. Just as Rosh Hashanah

(the first day)

can occur on several days of the week:

"Lo adu Rosh"¹⁹,

but there remain four days of the week on which it can occur –

Monday,

Tuesday,

Thursday,

Shabbos. So too the first day of Sukkos always falls on the same day of the week as the first day of Rosh Hashanah

[and "Tiku bachodesh shofar bakeseh l'yom chageinu"²⁰ –

the matters which are in concealment on Rosh Hashanah become revealed on our festival (on Sukkos)²¹].

In the previous year the first day of Sukkos was on Shabbos,

unlike this year when it is on a weekday,

on Thursday

(and so it will also be next year) –

there must be a special advantage in the determination of this year,

when the first day of Sukkos falls on weekdays,

over the determination when it falls even on Shabbos.

And from this there must be a lesson understandable to every Jew,

even for the simplest of the simple –

as emphasized in the matter of Simchas Beis HaShoevah,

in which all Jews participated,

"all the people, the men and the women, all came to see and to hear"¹⁶.

And moreover:

"To see and to hear" has in it an advantage even over personally participating in the joy:

When he is seeing and hearing it, it penetrates his entire existence,

unlike when he himself dances, it is dependent on the measure of his joy.

On the other hand, from this there must be a lesson also for "your heads, your tribes",

and a lesson in a matter shared also with "your woodcutters" and "your water drawers"²²,

in order to unify them all

(as they become unified in Simchas Beis HaShoevah).

The explanation of the advantage in the determination when the first day of Sukkos is on weekdays even over Shabbos:

On Shabbat, the preparation of food for oneself is forbidden²³. Consequently, one must prepare the foods for the Shabbat meal on Erev Shabbat,

"Whoever toiled on Erev Shabbat will eat on Shabbat"²⁴. Similarly, when the first day of Sukkot occurs on Shabbat,

one prepares the foods on Erev Shabbat.

However, on Yom Tov, the preparation of food for oneself is permitted²³. From the fact that food preparation was permitted, it is understood that this is because it contains an elevation that adds to the joy of the festival.

As a simple person understands simply:

When one eats foods on Yom Tov that were prepared on that same day,

the foods are fresher,

consequently tastier than foods that were prepared yesterday

(Erev Shabbat).

And freshness in foods also pertains to holiness –

as we see in the Holy Temple that "a great miracle was performed with the showbread:

its removal was like its arrangement

(that its removal on the following Shabbat was as hot as the day of its arrangement)

"²⁵.

The superiority of fresh foods that were prepared on that same day

(relative to foods that were prepared on Erev Shabbat)

is also understood by "your heads, your tribes" in their understanding

(in matters of the soul):

It is known the interpretation that the Rebbe, my father-in-law, the Rebbe, brings²⁶, that the reason a person's body is hungry for a food or drink is because the soul is "hungry" for the holy sparks within that food or drink.

And from this it is understood,

that just as fresh foods have a superiority and taste over old foods,

so too regarding the holy sparks within the foods:

In foods that were already prepared on Erev Shabbat, the work of refining the sparks within the foods has already taken place,

but one has not yet completed the work,

or it is not complete, and on the morrow of preparing the food one completes the work;

However, in a food that was prepared on the same day that one eats it,

there is in it a "fresh" spark,

which one must only begin to refine.

This is a service in an automatic manner, in a way of "new things",

consequently the person who serves has more enjoyment in doing the service.

However, the service of refining "old" sparks that one has already begun to refine from before,

one must have a preparation and a special effort and endeavor that it should be "like new things" until "new things".

During the weekdays themselves, the first day of Sukkot can occur on the third day. And in this year it occurs on Thursday of the week. The Baal Shem Tov says that from this too there must be a lesson²⁷.

What special matter about Thursday does a simple person know simply?

He knows that when the first day of Sukkot occurs on Thursday –

one makes an Eruv Tavshilin on Erev Yom Tov

(because one goes directly from Yom Tov into Shabbat)²⁸.

What is the matter of an Eruv Tavshilin? It is to prepare already on Erev Yom Tov the foods for the two days of Yom Tov and the day of Shabbat,

until the third meal on Shabbat,

as is known that the Eruv Tavshilin must be kept until the third meal on Shabbat

(and then eat it, as is known the custom regarding this²⁹).

In this one sees a wondrous matter:

The Almighty is "He who sustains the entire world with His goodness"³⁰. But this

(the drawing down of sustenance)

itself can be in several ways,

to the point that one must pray that the sustenance be drawn down in actuality.

When one makes an Eruv Tavshilin on Erev Yom Tov

(when Yom Tov begins on Thursday)

one takes already on Erev Yom Tov a piece of bread and a "significant cooked dish with it, such as meat or fish, etc."

(as the Alter Rebbe writes in his Siddur³¹)

in order to show that one has already prepared in actuality from Erev Yom Tov

[in addition to the superiority that on Yom Tov itself one can prepare food for each day itself,

as above]

the sustenance for three coming days –

for three times establishes a presumption³² –

two days of Yom Tov and the day of Shabbat,

until the third meal of Shabbat.

That is, then one sees openly how the Almighty gives a Jew sustenance in actuality for three days!

Rav Hamnuna Saba³² prayed to the Most High for food for each of his meals, even when he saw a prepared meal in the dining room³³.

However, regarding the eiruv tavshilin, this cannot be said. Because if one would need to pray for food on Yom Tov and Shabbat –

a doubt arises regarding the entire eiruv tavshilin,

since the eiruv tavshilin consists of the fact that he has prepared foods already on the eve of Yom Tov for the three coming days!

And when a Jew contemplates this –

that the Most High,

of Whom it is said "the whole earth is full of His glory"³³,

is He who "dwells with the upper and lower realms"³⁴ and gave the Jewish people the laws and customs of Israel,

including also the matter of eiruv tavshilin,

that already on the eve of Yom Tov one prepared food for three days –

it is understandable the great joy that this brings forth.

From all the above, the great joy on this day is understood:

In addition to "festivals for joy" in general,

it is also "the time of our joy",

and furthermore –

the Simchat Beit HaShoevah,

and furthermore –

the first night of Simchat Beit HaShoevah,

and furthermore –

it is a weekday that has an advantage over Shabbat,

and furthermore –

it is Thursday.

And all this comes in addition to the fact that the service of Hashem in general throughout the entire year must be with joy and a good heart,

not only the service of Torah and mitzvot but also the service of "all your deeds should be for the sake of Heaven"³⁵ and "in all your ways know Him"³⁶ –

as it says in the verse³⁷,

and the Arizal explains this³⁸,

cited and explained in the Tanya³⁹. As the law⁴⁰ is that it must be "a good⁴¹ heart makes a feast continually".

And in addition to this, it is also "festivals for joy",

"the time of our joy", Simchat Beit HaShoevah,

the first night,

and in this year –

a weekday,

and furthermore Thursday.

In addition to this, there is also the ushpizin of the first day

(and night)

of Sukkot,

as it says in the Zohar that there are seven ushpizin corresponding to the seven days of Sukkot⁴²,

and my revered father-in-law, the Rebbe, revealed⁴³ that there are also the Chassidic ushpizin. Each of them is one with the ushpiz of that day mentioned in the Zohar.

The first night and day of Sukkot, the ushpiz mentioned in the Zohar is –

Avraham Avinu,

and the Chassidic ushpiz –

the Baal Shem Tov.

And they are one. Therefore, one must primarily speak about the common point between them,

which is also connected to the daily portion of Chumash of today

(according to the teaching of the Alter Rebbe⁴⁴ that one must live with the time,

with the daily portion of Chumash that one studies that day).

The matter of Avraham and the Baal Shem Tov

(the ushpizin of the first night and day of Sukkot)

and the common point between them is in the manner of the general concept of the first day of Sukkot:

As discussed above, the first night and day of Sukkot contains the advantage that it is the beginning and opening of all the days of Sukkot,

and "all beginnings are difficult",

therefore one needs strength in order to open and break through the new path of joy during "the time of our joy".

And after one opens and breaks through the new path, it is then easier to perform the service on the subsequent days,

in the manner of the Sages' saying⁴⁵ "if you listen to the old, you will hear the new".

Regarding this, the matter of Avraham was also:

"Avraham was one"⁴⁶ –

Avraham was the first Jew,

"the first of converts",

who opened and broke through the path to bring the revelation of G-dliness into the world,

that it should be not only "G-d of the heavens"⁴⁷ but "G-d of the heavens and G-d of the earth"⁴⁷,

because Avraham accustomed the Divine Name in the mouths of all creatures⁴⁸.

And this is the general content of bringing Judaism into the entire world. And likewise, Avraham began to bring Torah into the world,

as it says in the writings of the Arizal and is explained in Chassidus that from Avraham began the preparation for the Giving of the Torah,

for Torah and Judaism go together,

and Avraham was the first who opened and broke through the path to continue this in a revealed manner in the world.

Only Avraham did it before Matan Torah,

before there was the "Who has separated us from the nations" ⁴⁸,

therefore he did it regarding the entire world

(also the nations of the world),

although even from Avraham this was later drawn down primarily to Jews –

"For in Yitzchak will your seed be called" ⁴⁹,

and then Yaakov, of whom specifically "his bed –

was complete" ⁵⁰;

however, after Matan Torah this is done regarding Jews.

This was also the aspect of the Baal Shem Tov

(after Matan Torah –

regarding Jews):

Before his revelation, the Baal Shem Tov would travel through Jewish towns in order to awaken and reveal the point of Judaism in Jews,

by asking them what they are doing,

which would cause them to say "Baruch Hashem",

"B'ezrat Hashem" and the like ⁵¹.

This the Baal Shem Tov accomplished being a "Baal Shem Tov":

the master over the "Name",

and through this he made the Name –

a "good name".

This is similar to what was discussed earlier regarding "Yom Tov",

that it makes the matters of the world – good.

Furthermore:

Not only did Avraham Avinu reveal G-dliness,

Judaism and Torah,

in the world,

but he did it in a manner that the world and G-dliness become one thing and one cannot differentiate between them –

as it is written ⁵² "And he called there in the name of Hashem, the G-d of the world" and not "the G-d of the world" ⁵³.

So too did the Baal Shem Tov accomplish:

When he would travel through Jewish towns,

he would ask Jews:

How is it with livelihood? With health? In order to elicit from them the response "Baruch Hashem" and the like.

It is seemingly not understood:

When a Jew works in the "wilderness" ⁵⁴,

not in a field or in a city,

or when it is about his health –

who is talking here about the Above? One is talking about the physical world!

Nevertheless, we see that the Baal Shem Tov went to Jews and asked them how it is going specifically in physical matters,

physical livelihood,

physical health and the like –

in order to bring out G-dliness

("Baruch Hashem")

specifically in the physical world,

by a Jew who did not yet have a revealed connection with the Baal Shem Tov.

This is the matter of "And he called there in the name of Hashem, the G-d of the world"

(not "the G-d of the world"),

that G-dliness and the world are one thing ⁵³.

The matter

(of the Ushpizin of the first night and day of Sukkot)

also has a connection with today's Chumash lesson

(of the first night and day of Sukkot),

as is known from the teaching of the Alter Rebbe ⁴⁴ that one must live with the time,

with the Chumash lesson –

"And to Dan he said... and to Naftali he said... and to Asher he said..." *⁵⁴:

The Torah says ⁵⁵ that "the standard of the camp of Dan" –

which also includes the camp of Asher and the camp of Naftali –

is "the gatherer for all the camps". The explanation of this is ⁵⁶:

"Because the tribe of Dan was numerous in population, it traveled last, and whoever lost something, it would return it to him."

That is, in addition to the particular aspect of the camp of Dan in and of itself,

it also had the aspect of "the gatherer for all the camps":

If something was lost from all the camps that went before Dan,

including also the camp of Yehudah which was near the Mishkan –

then "no outcast shall be lost from him" ⁵⁷,

for from the perspective of the Above it cannot be that a thing should be lost,

Hashem arranged that "whoever lost something",

specifically the camp of Dan,

which went last,

would return it to its owner.

This is also understandable regarding the spiritual service of all the tribes and camps,

that the camp of Dan is "the gatherer for all the camps":

If a Jew from whichever tribe it may be did not complete something in his service,

or he did it with changes and the like and it needs to be completed –

then "no outcast shall be lost from him",

for from the perspective of the Above nothing can remain incomplete,

and especially when it concerns a Jew who has a literal part of G-d from above, and when you grasp a part of the essence you grasp it in its entirety,

Hashem arranged that the camp of Dan is "the gatherer for all the camps",

and it returns,

completes and finishes the service.

From this it is understood that since he returns the lost object

(and this is a "lost object" in spiritual service),

in addition to what he does for the owner,

the matter is also related to him,

and he receives the mitzvah of returning a lost object,

because he is the one who completed and perfected the matter.

That is, even though this is something that belongs to the owner,

and he only returns it to him,

and especially if the owner of the lost object had not yet despaired of it –

nevertheless, if the returner of the lost object had not found it and returned it,

the owner of the lost object would not have it,

and it would not help that he had not despaired of it. Therefore, the matter is related to the returner of the lost object.

It follows that the banner of the camp of Dan,

"the gatherer of all the camps",

includes within itself all the camps and all the tribes,

for specifically he is the one who goes last and returns and completes all the things that are lost from the other camps,

through which the perfection of each tribe is achieved

(that he has all his things,

and nothing is missing from him),

and consequently, the perfection of all the tribes is related to the camp of Dan,

because he completed it, and "everything follows the conclusion" ⁵⁸.

Accordingly, the matter of Dan regarding what was discussed in our portion ⁵⁹ is also understood –

"And this is the blessing that Moses blessed"

(in the manner of "and this" –

pointing with his finger and saying "this" ⁶⁰):

Just as it is possible for a tribe to lose a physical thing,

so too is it possible for it to "lose" a part of Moses' blessing to that tribe.

Furthermore:

Also when a Jew loses a physical thing, he thereby loses a blessing,

as our Sages said ⁶¹ "the Torah is sparing of the money of Israel". As is known the explanation of this ⁶²,

because in the money of Israel there are holy sparks,

consequently, when a Jew loses the money, he loses the sparks and blessings that are in the money.

It is said that the camp of Dan is "the gatherer of all the camps",

and he returns all the details of the blessings of the tribes by Moses

(which are counted earlier in the portion –

the blessing of Reuben,

the blessing of Judah, etc.)

that had gone "lost".

It follows that in addition to the banner of the camp of Dan having its own particular blessing,

it includes within itself the blessings of all the tribes,

since the perfection of the blessings

(and that nothing should be missing from them)

is dependent on the banner of the camp of Dan,

consequently, this is related to him.

From this also emerges the lesson from this for our generation –

the generation of the heels of Mashiach,

the last generation of exile:

Even though "the generation is unworthy"

(in innocence)

" ⁶³,

because the generation is lower than all the generations before it –

nevertheless, it is the last generation of exile,

consequently, it is "the gatherer of all the camps" and of all the generations before it,

so that if something was lost from the service of Jews in all the generations before it –

the generation finds it and completes it,

consequently, it receives the mitzvah of returning a lost object,

and furthermore –

it includes within itself the service of all the generations before it,

because specifically it completes what was lacking in them, consequently, this is related to it,

and "everything follows the conclusion"!

True, the last generation is like a dwarf standing on the shoulders of a giant ⁶⁴,

but in practice, the Supreme One placed him on the giant,

consequently, he sees further and he finishes and completes the service ⁶⁴.

Afterwards, he continues in today's Chumash lesson to speak in praise of all Israel: "Iron and copper your shoe, and as your days, your strength. There is none like God, Jeshurun, who rides the heavens for your help, and in His majesty the skies" ⁶⁵,

as Rashi ⁶⁶ explains that "now he speaks regarding all of Israel"

(openly).

[For according to what was said, that Moses' blessing to the camp of Dan includes within itself the blessings of all Jews,

the continuation is understood,

that after the blessing of the camp of Dan comes the blessing "regarding all of Israel"]:

When a person is in exile, this is a state of "they were exiled from their Father's table" ⁶⁷. He can mean:

What place is there then for joy like the joy of the water-drawing?

And as emphasized in tonight itself, the night of the joy of the water-drawing:

The very fact that the joy of the water-drawing begins tonight,

the first night of Sukkot,

emphasizes that it is the time of exile

(for in the time of the Temple, the joy began on the second night,

as explained in the sicha).

One says to a Jew –

"Iron and copper your shoes":

Even when he is in exile, he has "iron and copper" that surround him and guard that nothing can weaken his connection with "the table of their father",

until with the Father Himself.

One might think,

that indeed this is the reality,

but it does not descend into the feeling of the Jew

(that he should feel that nothing can weaken his connection with the Most High).

One says to him –

"Fortunate are you, Israel" ⁶⁸:

Fortunate are you, Jews –

wherever there is fortune –

a Jew has it,

because he is "Israel". Until "There is none like G-d, O Jeshurun, who rides the heavens to your help, and in His majesty the skies",

according to Rashi's explanation:

"Know, Jeshurun, that there is none like G-d among all the gods of the nations,

and not like the need of their rock. He rides the heavens, that same G-d who is your help,

and in His majesty He rides the skies".

That is, just as the Most High is "He who rides the heavens...

and in His majesty the skies", He is found below in order to be the help of every Jew! And at all times, the "majesty" of the Most High is connected with Jews,

and they have "skies" within themselves!

Therefore, when a Jew says a word of Torah,

which is his

(the Jew's)

Torah,

as it is written ⁶⁹ "Torah was commanded to us by Moses, an inheritance of the congregation of Jacob",

at the time a Jew says a word of Torah, it is as if Moses says that word –

then "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth",

the entire world hears what the Jew says,

to the extent that the world absorbs it

(as is known the saying of my revered father-in-law, the Rebbe, about this ⁷⁰ that one must not only hear but absorb),

and the entire world obeys the Jew,

and moreover –

they help him out –

"as your days, so shall your strength be":

Not only are the nations of the world not concealing and hiding,

rather they help a Jew,

as Rashi explains "as your days, so shall your strength be":

"All lands will flow silver and gold to the land of Israel".

And this is even more so in the time of exile,

as discussed many times that even in the time of exile there is the concept of "And kings shall be your foster fathers, and their queens your nursing mothers" ⁷¹ –

as we see from the story in the Gemara in Zevachim ⁷²:

"Once I was standing before King Izgadar

(the king of Persia was ⁷³)

and he lifted my belt and placed it for me'

(his belt was worn too high,

so 'the king lowered it down to beautify him' ⁷³),

and he said to me, 'A kingdom of priests and a holy nation is written about you' ⁷⁴

('and you must conduct yourselves with the splendor of priests' ⁷³),

When he came before Amemar, he said to him, 'I will fulfill in you, "And kings shall be your foster fathers"'.

Here it is not about the king of Persia providing a Jew with necessary items that a Jew needs,

because regarding that, what is the novelty:

A non-Jew was created in order to serve a Jew,

rather it is about the splendor of a Jew,

that his belt was positioned too high –

the king himself troubled himself and went himself to fix the belt of the Jew so that he would be in his proper place!

That is, the king acted contrary to how the conduct of a king should be:

A king may not do any work in public,

not only a king of Israel but also a king of non-Jews,

because "the earthly kingdom is like the heavenly kingdom" ⁷⁵. And as it brings in many places in the Midrash "A parable: to what is this matter comparable? To a king of flesh and blood" and the like,

which is not specifically a king of Israel,

and on the contrary:

it is logical to say that the parable of a king of flesh and blood in the Midrash speaks about a king who is a non-Jew,

because the Midrash gives a parable of a thing which is seen with physical eyes,

and in the time of the Midrash there was no king in Israel.

Nevertheless, in this case,

when a king of Persia saw that a Jew was wearing a belt not in a manner of splendor –

he could not rest,

and he himself went

(he was not asked)

to do work and fix the belt of a Jew in public and before many!

All this is revealed openly on the night and first day of the festival of Sukkot in this year –

tonight

(when one must live with the above-discussed regarding today's portion of Chumash) –

from this is understood the greatness of the joy that this must bring.

It only needs to be "Stand ready, all of you",

in the language of my revered father-in-law, the Rebbe, the leader of our generation ⁷⁶,

one only needs to make the vessel,

and in truth, the vessels are also given,

"and He ⁷⁷ will sustain you" ⁷⁸,

but something one must still do –

something, do...!

The president of our generation says that what needs to be done today –

is the duty of the day: rejoicing⁷⁹,

the joy of Torah and the joy of a mitzvah.

The squeezers can come and squeeze,

that this means one must sit down and learn a deep Chassidic discourse,

and great is study that leads to action⁸⁰ –

that this brings to prayer, etc.

The president of our generation⁷⁹ says that the duty of the day: rejoicing simply means –

that one must simply sing and dance!

And one could elaborate on this,

but if we prolong too much, the congregation will become more exhausted than they already are from the preparations for Sukkos!

Therefore, go dance in good health! And if the rain has stopped –

dance in the street,

until such a dance that the street will join the dance!

And one has nothing to be ashamed of from the non-Jews in the street –

because on the contrary:

"Rider of the heavens is your help, and in His majesty the skies" –

The Most High "bowed the heavens and the heavens of heavens"⁸¹ and brings them down to Jews wherever they are,

and every Jew has the help of the Most High as the Most High is "in His majesty the skies",

a Jew has the "skies" right here in "Crown Heights"!

And so in every city and town where Jews are found –

they have the "skies"!

And if there are gentiles in the street –

one says to him "like your people, like your leader":

if he is just a normal gentile, he dances along,

or he assists and protects the Jews,

so that the dancing of the Jews may be with more perfection.

And the deed is the main thing –

that one proceeds to the Simchas Beis HaShoevah with joy and dances on this night and on all seven days of Sukkos,

until the joy of Shemini Atzeres and Simchas Torah.

And through this dancing with joy –

joy breaks through boundaries⁸²,

the boundaries of the private exile,

until the boundaries of the general exile,

until one reaches the joy of dancing toward Moshiach Tzidkeinu in the true and complete redemption,

in a manner of the completeness of the people,

"with our young and with our old, etc., with our sons and with our daughters"⁸³,

"a great congregation shall return here"⁸⁴,

together with the completeness of the Torah,

in the Holy Land,

the completeness of the land,

and there itself –

in Jerusalem, the holy city,

"the city of the great King"⁸⁵,

and there itself, to the Temple Mount,

In which the unity of Jews is emphasized:

In the Beis HaMikdash there were divisions between the Courtyard of the Kohanim,

the Courtyard of Israel and the Courtyard of the Women,

but regarding the general matter of the pilgrimage to the Temple Mount, all Jews could go equally,

because all purify themselves on the Festival⁸⁶,

and coming into the Beis HaMikdash, every Jew could see everything in the Beis HaMikdash, even into the Holy of Holies⁸⁷.

And one fulfills the command "Every male shall appear before the Master, Hashem"⁸⁸.

And out of joy and goodness of heart,

"and eternal joy upon their heads"⁸⁹ in a manner of increasing and shining light.