English translation — שיחת ליל ב' דחג הסוכות ה'תשד"מ - לאחרי תפלת ערבית -

It is the second night of Sukkos.

And although one says "the second night,"

it is understood that this night

(and the day)

also has its own unique aspect,

as it is said, "Each day does its work":

each day

(and night)

has its own "work,"

its service,

and moreover –

"it does its work":

not only does it have its work,

but it also has the power to accomplish the service.

That is:

in addition to the fact that each day is a continuation of the preceding days and a preparation for the following days,

it also "does its work," its own unique aspect and service.

And not only does it also "do its work,"

but on the contrary –

its own unique aspect is the very essence of that day,

and in addition to this, it is also a continuation of the preceding days and a preparation for the following days.

As is known, regarding the general concept of time –

just as in the general order of the chain of descent and in all created beings –

there are two aspects:

(a) The common denominator of all things,

where all things are one point and one continuum, (b)

The unique aspect of each thing in and of itself.

So too regarding time –

as is known, time is also a creation

(as the Maggid,

the contemporary (Chassidic) ushpizin²,

says,

brought in the Siddur³) –

that time contains two aspects:

(a) The division of time,

where each point in time has its own unique aspect and work. And (b)

time is one point,

one continuum

(and from this perspective, all points in time have a common point within them).

To the extent that it is not discernible and it is impossible to divide between one point in time and another point in time,

between past, present, and future,

and the division of time comes only through Torah,

i.e., that a Jew, through the power of Torah, divides and distinguishes between a Festival and weekdays,

and within holiness itself –

between a Festival and Shabbos,

with all the distinctions and separations in time.

And also the aspect of time as it is one point is through Torah –

as the Torah says that on Rosh Hashanah "all inhabitants of the world pass before Him like sheep"⁴,

which is the aspect of "they are all surveyed in one survey"⁵

(and as explained in the commentaries⁶),

that the entire time of the year is included in Rosh Hashanah in one survey,

in one point.

To the extent that it is explained in Chassidus regarding the Primordial Thought of the Ein Sof, blessed be He.

That there, all times are surveyed in one survey, not only of the six⁷ thousand years of the existence of the world of this Shemittah,

but all ninety thousand Jubilees

(as the language is stated in various places⁸).

This is the aspect of how time is one point,

and all points in time are all included in that survey and one point.

Consequently, it follows that every point in time has a commonality and is connected with all other points in time.

For example, in a single drop of water, the entire sun is reflected just as in the great sea⁹.

"He looked into the Torah and created the world"¹⁰ –

in the world, the entire thing is reflected in one point

(a drop of water),

because so it is in Torah:

It is known what my master, father-in-law, the Rebbe, says, that in the alef of "Anochi" the entire Torah is included,

because in that alef the word "Anochi" is included,

and in this utterance of "Anochi" all the Ten Commandments are included¹¹,

which encompass the entire Written Torah¹²,

and "there is nothing that is not hinted at in the Torah"¹²,

the entire Oral Torah is included in the Written Torah,

and from where it is hinted at in the Written Torah, it emerges explicitly in the Oral Torah,

in "threescore are queens, and fourscore concubines, and maidens without number,"

"threescore are queens" these are the sixty tractates, "and fourscore concubines" these are the Baraisos, "and maidens without number" these are the laws in the Gemara

(statements of the Amoraim¹³)¹⁴,

and "maidens without number" means literally without number in actuality and simplicity,

and in every generation, additional aspects in Torah are revealed, all of which were included in the Torah given to Moshe at Sinai.

From this we see both things in Torah:

How in one point –

in the alef of "Anochi" –

the entire Torah is included. And afterwards it emerges in the division of details, each one in its place.

So too in time there are both aspects: (a)

Time is a single point which includes within itself all times in that point

(in one glance),

by virtue of which each day is a continuation of the days before it and a preparation for the days after it. And (b)

the division of time. Each point in time is a matter in its own right,

and it "does its work."

So too in our case regarding the second night of Sukkot:

Since this is called, according to the custom of Israel which is Torah, the second night of Sukkot and the second day of Sukkot,

and especially since in Torah there is also the term "second day,"

it is understood that it comes as a second in continuation of the day before it

(the first day of Sukkot),

meaning that the joy on the second day of Sukkot must come in continuation and in a manner of ascending in holiness from the joy of the first day,

and it is also a preparation for the days after it,

meaning that on this day one has special powers to celebrate the joy to such an extent that it should also be a preparation and assistance for the joy in the days after it.

And especially since all seven days of Sukkot are one entity of seven days. Consequently, each day has a connection with the other days.

In addition, the day also has a matter in its own right,

because "each day does its work." And not only that,

but on the contrary –

the main thing is the matter in its own right and the work of this day.

What is the matter in its own right and the special work of this day –

that it is a day of Sukkot;

it is the sixth day;

and the sixth day of Parshat Vezot Haberakhah.

The special and unique matter of this day of Sukkot is also emphasized in the matter of the ushpizin –

as is known what is stated in the Zohar¹⁵ that there are the seven ushpizin,

and so too there are the seven Chassidic ushpizin. As his holy honor, my father-in-law, the Rebbe, revealed.¹⁶

And each day of Sukkot is connected specifically with one of the seven ushpizin. And on this day –

the second day of Sukkot –

the ushpiz is Yitzchak,

and the Chassidic ushpiz is the Maggid,

and they are one and the same. And afterwards one says "and with them,"

together with the ushpiz of each day,

on this day –

Yitzchak and the Maggid,

the other ushpizin come.

And in this itself it is emphasized that each day of Sukkot is a matter in its own right with a specific ushpiz –

because one does not say that all seven ushpizin come on every day,

but rather that on each day one ushpiz comes who has a special connection with that day,

and "and with them" the other ushpizin come,

meaning that the primary ushpiz on this day is the one that is enumerated,

and the others come together with him.

Since the Chassidic ushpizin are one thing with the ushpizin enumerated in the Zohar –

there must be a common denominator in the ushpizin of each day. And on this day –

a common denominator in Yitzchak and the Maggid

(in addition to the difference between them).

And although who can enter and evaluate such great ones of Israel and patriarchs of the world,

and all the more so from that which one cannot evaluate and make distinctions between great ones of Israel who are not so high,

how much more so regarding the patriarchs of the world –

nevertheless,

as has been discussed many times,

when one wishes to extract from this a matter in fear of Heaven,

the practical difference is the explanation of how one comes to this,

provided one arrives at the truth –

the matter of fear of Heaven,

which is the "treasure" of the Holy One, blessed be He.¹⁷

The matter of Yitzchak in his own right

(not as he comes in continuation to Avraham and before Yaakov) is

(as was discussed years ago at length,¹⁸

and now it is worthwhile to review it) –

that he was a "perfect burnt-offering."¹⁹ Just as a burnt-offering may not leave the Temple,

so Yitzchak may not leave the Land of Israel.

That is:

Among the patriarchs themselves,

for the patriarchs are the Chariot,²⁰

Avraham our father and Yaakov our father left the Land of Israel. And so too the fourth leg of the Chariot –

Rachel or David²¹ –

left the Land of Israel,

to the extent that David was in the land of the Philistines,

and also in Moav and across the Jordan as is explained in the Prophets.

The only one of the Chariot who never left the Land of Israel was Yitzchak.

And although one finds that also Isaac was in Philistia²²,

this was then a part of the Land of Israel,

and regarding Isaac it states explicitly²³ "sojourn in this land."

But in the time of David, Philistia was outside the Land of Israel,

until it states concerning David in the land of the Philistines –

"they have driven me out"²⁴.

In any case –

David was also in Moab and across the Jordan,

unlike Isaac.

Similarly it was regarding the Maggid²⁵:

The Baal Shem Tov and all the leaders after him traveled around

(away from their place)

even to distant places.

But the Maggid,

during his leadership,

remained in his place,

as is related in the stories about the Maggid.

And being in his place, Isaac and likewise the Maggid effected with the entire storm and force upon the entire world,

as understood from the stories about Isaac in the Written Torah,

and about the Maggid –

in the stories in the Oral Torah that are told about him.

Since it is told to us about Isaac that he was a "perfect burnt-offering" and always remained in his place and from there effected upon the entire world,

and likewise regarding the Maggid –

the ushpizin of today –

it is understood that from this there must be a lesson for each and every one.

This is like "a prophecy that was needed for generations was written,

and that which was not needed was not written"²⁶:

Since the stories about the Maggid were written and reached us,

and especially the stories that the leaders told,

it is a proof that this was needed for generations and pertains to us.

The lesson from this is:

Every Jew must know that he has his designated place,

place in the sense of level

(as the Rambam interprets²⁷),

and there are times when he must stand firmly in his designated place and not go away from there. And from his place he has the power to effect upon the entire world.

That is, in addition to that which sometimes there must be with him the service of "go out and see",

"go out and learn",

going away from his place and traveling to other places

(as was with Abraham etc.),

sometimes there must be the service in a manner of "do not leave your place"²⁸. And even "if the spirit of the ruler rises up against you"²⁸,

as explained in the words of our Sages²⁹ on the verse brought in Chassidic discourses³⁰ the matter in this,

nevertheless "do not leave your place".

That is, he must stand in his place

(his level)

and do his service without going away from that place;

do his present service,

not of tomorrow and not of yesterday. And through his service in his place –

to influence upon the entire world.

And the lesson is for every male and female of Israel –

because every Jew,

even a child,

has his place and level,

regarding which there must be "do not leave your place".

And this applies even regarding a newborn infant –

because in his mother's womb "they teach him the entire Torah"³¹,

and "a candle is lit upon his head"³¹. And immediately when he is born it is further:

Not only "a candle is lit upon his head" as in his mother's womb,

but immediately from birth he is a living entity,

because he has within him

(not only "upon his head")

a soul that is literally a part of G-d above. Only afterwards there are several levels until the soul stands in him in revelation:

At the time he becomes bar-mitzvah is "the completion and main entry of the holy soul into the person",

and before that –

at the time of the beginning of his education,

is "the beginning of the entry of this holy soul is in the education for Torah and commandments etc.",

and before that –

at the time of his covenant of circumcision³².

And regarding a girl even earlier,

because "a woman is considered as if circumcised"³³,

immediately at the time she is born there is with her the matter of circumcision,

and consequently –

the beginning of the entry of the soul. Regarding a boy one must wait eight days until there can be a covenant of circumcision due to the health of his body³⁴,

but regarding a girl there is no limitation regarding the covenant of circumcision from the health of the body,

rather immediately when she is born "a woman is considered as if circumcised",

then already then is the beginning of the entry of the soul³⁵.

And particularly after we make the "Mi Shebeirach" for the birth of a daughter³⁵ –

which is during the Torah reading,

and accordingly it is certainly before eight days after her birth,

because it is impossible that three days should pass without a Torah reading³⁶,

and whoever hastens to make the "Mi Shebeirach" is praiseworthy³⁷. And even those who, for some reason, are meticulous to make the "Mi Shebeirach" specifically during the Torah reading on the Sabbath day³⁷ –

nevertheless, there is always a Sabbath before eight days after her birth.

From this it is understood that even a Jewish child who has just been born has a unique place and unique quality by virtue of the actual part of G-d from above that he already possesses,

and therefore "your place do not leave" must apply,

as we learn from Yitzchak and the Maggid.

And the matter of the entry of the holy soul at the time of circumcision on the eighth day etc. also has a special connection with Yitzchak –

today's ushpizin –

because Yitzchak was the first to be circumcised at eight days*³⁷.

This also has a connection with the matter of the joy of the Simchat Beit HaShoevah

[which tonight begins the second night of Simchat Beit HaShoevah,

and afterwards comes the second day. As we find in several matters that the day follows the night,

And although "regarding holy matters, the night follows the day"³⁸ –

but regarding Simchat Beit HaShoevah, simply, the joy began at night during the drawing of the water for the water libation upon the altar in the morning that follows]³⁹

Even the simplest of the simple understands simply the connection of Yitzchak with joy –

because "Yitzchak" is from the language of laughter, amusement, and joy.

One immediately asks a question:

"Yitzchak" is indeed language of joy regarding the future –

what connection does it have with joy in the present?

The verse states explicitly that the name Yitzchak is because "laughter has G-d made for me"⁴⁰,

"laughter" in the present tense, because of the wonder of the birth of Yitzchak to Sarah and Avraham in their old age.

And furthermore:

Already at the tidings regarding the birth of Yitzchak,

before his actual birth,

it says⁴¹ "and Sarah laughed within herself".

We see that the matter of "Yitzchak" from the language of laughter is in the present and also in the past,

in addition to that which it is in the future tense,

named for the future.

It is only that "our mouth will be filled with laughter"

(the perfection of joy)

will be only in the future,

as it is written⁴² "then our mouth will be filled with laughter",

therefore we say "Yitzchak"

(from the language of laughter)

in the future tense. But also at the time of Yitzchak's birth and even before it, there was the reality of laughter and amusement.

And on the contrary:

"Yitzchak" in the future tense,

"then our mouth will be filled with laughter",

comes about because of that which "laughter has G-d made for me" in the present tense,

because of the birth of Yitzchak in the present.

That is, at the time of Yitzchak's birth, there was not only the matter of "laughter has G-d made for me" which is in the present,

and "and Sarah laughed within herself" which was in the past

(at the time of the tidings of the birth) –

but also the "then our mouth will be filled with laughter" which will be in the future;

they had past, present, and future together.

This is similar to what is explained⁴³ in connection with the festival of Sukkot,

regarding which it is stated⁴⁴ "in sukkot you shall dwell seven days; every citizen in Israel shall dwell in sukkot",

"citizen" in the future tense,

the aspect that will shine in the future –

that already the dwelling in the sukkah in the present is connected with "every citizen in Israel shall dwell in sukkot" which will be in the future.

From this we see the connection of Yitzchak with joy,

including also the Simchat Beit HaShoevah,

until joy in its perfection,

as it will be in the future,

"Yitzchak" in the future tense.

And the matter of Simchat Beit HaShoevah –

Yitzchak –

is connected with the aforementioned lesson of Yitzchak and the Maggid –

that every Jew,

even a newborn infant,

has his place and his quality, and because of this "your place do not leave".

Because in Simchat Beit HaShoevah all Jews participated⁴⁵,

"all the people",

and in the participation in the joy there were distinctions and each one had his place and his quality

(regarding which "your place do not leave"):

There were those who danced,

and those who juggled torches of light⁴⁶,

and "all the people, the men and the women, all came to see and to hear"⁴⁷,

until even children were there,

as we see regarding the assembly that took place on Sukkot,

that "assemble the people, the men, the women, and the children"⁴⁸.

And as Rashi brings down: "And the infants, why do they come? To give reward to those who bring them." From this is understood a fortiori and all the more so:

How great is the reward that those who brought them received for this –

the infants certainly received an even greater reward for this,

because they cause that those who bring them should receive a reward for bringing them.

We see that even infants have their own virtue and unique place,

as discussed that immediately from birth a Jewish child has a portion of G-d from above, literally.

And knowing this –

that every Jew has his place and his virtue –

adds further to the joy of the Simchas Beis HaShoevah.

And especially according to how the Maggid explains*⁴⁸,

and this has a connection,

as is understood,

to that which he writes at the beginning of his two books "Likkutei Amarim" and "Ohr Torah" regarding the relationship of Jews with the Supreme One, that this is like the parable of a father and son.

[And although the Maggid himself did not write his books –

this is however by Divine Providence that in both his books this matter comes at their beginning,

and especially since his students wrote them,

and this was with his knowledge,

and furthermore –

from several stories it is evident that he saw the writings (although the book itself he could not see because it was printed after his lifetime⁴⁹)]:

"For example, a person who has a son,

even though the son went from before him and departed from him, nevertheless the form of the son is engraved in the thought of the father. But one who never had a son cannot say that the form of a son that he will have later will be engraved in his thought, because he has not yet seen him nor recognized his form. And this is the way of human beings,

but regarding the Blessed One, it is possible to say this even before Israel were created, their form was engraved in thought, as our Sages said⁵⁰, 'Israel arose in thought,' because for Him, blessed be He, past and future are one. And this is what is written, 'Let us make man,'

these are Israel who are called 'man,'

'in our image,'

meaning in that image and form that was engraved in thought,

'and after our likeness,' meaning in that likeness that was in primordial thought, now let us make him."

From this it is understood that here it speaks

(not that in the thought of the Holy One, blessed be He, there is no existence of Jews,

but rather the existence of the thought of the Holy One, blessed be He,

but rather that)

the form of Israel as he will be a soul in a body in actuality in this world

(which will later be created)

is engraved in the Essence,

because we compare the engraving of the form of Israel in the thought of the Holy One, blessed be He, to the engraving of the form of a son in the mind of a father below,

consequently it follows that just as regarding the engraving of the form of a son in the thought of a father below it speaks of an actual son,

a soul in a body,

so too regarding the engraving of the form of Israel in the thought of the Holy One, blessed be He, this is as a Jew will be a soul in a body in actuality in this world,

and the difference is that "for Him, blessed be He, past and future are one,"

therefore "even before Israel were created, their form was engraved in thought"

(unlike by a father below).

And this engraving of the form

(of a soul in a body of a Jew)

in the thought of the Holy One, blessed be He, effects there that because of this the Supreme One should create the entire order of the chain of descent,

until this effects that there should be the matter of the Torah,

as it states in Tanna D'vei Eliyahu*⁵⁰ that the thought of Israel and the thought of Torah preceded everything, and "I say" that the thought of Israel preceded the thought of Torah.

From this is further understood the greatness of the place and the virtue

(and consequently "do not forsake your place")

of every Jew

(even a newborn infant),

because the form of this Jew as he will be a soul in a body in actuality in this world is engraved in the thought of the Holy One, blessed be He,

in His Essence, blessed be He,

before all matters

(since regarding the Supreme One, past and future are one),

and this effected that the Supreme One should create the entire order of the chain of descent, etc.

From this is understood the greatness of the joy that this adds to the Simchas Beis HaShoevah by every Jew,

also infants,

as above.

In addition to the explanation of Simchas Beis HaShoevah,

that this is from the verse "And you shall draw water with joy from the springs of salvation"⁵¹,

the joy connected with drawing the water for the libation upon the altar,

there is also the second explanation of this⁵² –

"that from there they draw the Holy Spirit."

It is known what the Maggid says regarding Ruach HaKodesh⁵³,

that "today, in the time of exile, it is easier to attain Ruach HaKodesh than in the time of the Beis HaMikdash." And he gives a mashal for this,

that a mashal brings down the concept to a lower level –

"Like a mashal of a king when he is in his palace, it is impossible to approach him as much as when he is on the road, for then anyone who wishes can approach him, even a villager who is not fit to come before the king in his palace,

and on the road, in his inn, he can come before him and speak with him."

From this it is understood that in exile itself, it is even more possible to attain Ruach HaKodesh when one stands in a time of Yom Tov:

In the time of exile in general, the King is on the road and in His inn,

and consequently "then anyone who wishes can approach Him etc., and on the road and in the inn he can come before Him and speak with Him." But in this itself it is emphasized "anyone who wishes can approach him",

meaning that one must have some effort to come to the king in his inn.

When one is on Yom Tov, however,

then one is certainly together with the King,

without any effort,

and since it is also the time of exile, this is like the King being in the inn –

consequently, then one need not have any effort to attain Ruach HaKodesh.

And all the more so when one is on Yom Tov itself in a holy place,

"a place where Torah is magnified" and "a place where prayer is magnified"⁵⁴,

and one is together with several tens of thousands of Israel in a manner of "all of us as one"*⁵⁴,

not "as one" with a kaf hadimyon,

but "one" literally,

And particularly after one fulfilled today in the morning the mitzvah of "And you shall take for yourselves on the first day the fruit of the beautiful tree, branches of date palms, and the bough of the thick-leaved tree, and willows of the brook"⁵⁵,

the four species of the plant category,

which correspond to the four types of Jews⁵⁶,

and one unites them all together and makes of them one entity,

one mitzvah –

"and they all made one bundle"⁵⁷ –

then it is a certain thing that one is with the King in the inn,

and consequently every Jew can easily attain Ruach HaKodesh.

This is said regarding Yom Tov in general,

that then one is with the King in the inn, consequently one can easily attain Ruach HaKodesh:

All the more so when one is at Simchas Beis HaShoevah –

and now we stand on the second night of Simchas Beis HaShoevah –

"from where they draw Ruach HaKodesh" –

it is certain that all Jews who participate in Simchas Beis HaShoevah,

who are with the King in the inn

(without effort),

attain Ruach HaKodesh.

And this is said regarding all Jews without exception,

men, women, and children,

for they all participate in Simchas Beis HaShoevah,

only with differences among them

(as above section 7):

There were those who "would dance and clap and play music etc."⁵⁸,

and those who "would dance before them with torches of light"⁴⁶

["they would throw them upward and catch them,

and some were expert in doing so with four torches or eight etc."⁵⁹,

as explained in several places⁶⁰ that "four torches" correspond to the four letters of the Name Havayah,

and "eight" correspond to the four letters of the Name Havayah and the four letters of the Name Adnus],

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

and also children were there, as we see from "the congregation came",

which was in Sukkos,

as above.

It follows that all Jews,

men, women, children,

participated in Simchas Beis HaShoevah,

"from where they draw Ruach HaKodesh." Consequently, when one stands at Simchas Beis HaShoevah in the time of exile,

when one is with the King in the inn –

every Jew attains,

even also a child,

Ruach HaKodesh.

There are those who will ask the question:

From where do we take such a thing that even a child immediately from birth can attain Ruach HaKodesh?

Granted, when it comes to a nursing infant,

physical matters,

it is understood that he can eat and drink and this affects him even though he does not understand it;

but when it comes to spiritual matters,

up to Ruach HaKodesh –

how can one say that he has it and it affects him even though he does not understand and does not know of it?!

The One Above helps, that there is an explicit verse from which the matter is understood:

Regarding Moshe Rabbeinu it is written that when he came down from Har Sinai "he did not know that the skin of his face radiated"⁶¹.

One sees from this that even Moshe Rabbeinu –

and who can compare to him,

"Who is he and which one is he whose heart dares to approach etc."⁶²,

to the extent that one may not compare oneself to him*⁶² –

there was such a sublime matter as "the skin of his face radiated,"

to the extent that this caused awe of the honor upon all the Jews around him,

and also upon Aharon,

that "they were afraid to approach him"⁶³,

and certainly it affected Moshe himself –

nevertheless "he did not know that the skin of his face radiated,"

he did not know of it.

What the Torah tells this is because this applies to every Jew,

that there can be in him a most sublime revelation,

as in the case at hand –

Ruach HaKodesh and that it should affect him,

and nevertheless he should not know of it,

"he did not know."

This is as explained in the notes of our Nesi'im regarding the revelation of Eliyahu,

that sometimes one can have a revelation of Eliyahu and not know of it. Eliyahu HaNavi reveals himself to him but does not tell him that he is Eliyahu HaNavi. This certainly affects him, the revelation of Eliyahu to him,

because if not, Eliyahu would not have revealed himself to him –

and nevertheless he does not know that he had a revelation of Eliyahu.

All the more so that this can be regarding the revelation of the essence of the soul,

or the revelation of the soul

(as it states in the notes*⁶³),

of a Jew,

which is even higher than the revelation of Eliyahu*⁶³ –

that there can be in him a revelation of the soul and he should not know of it.

This is also understood regarding Ruach HaKodesh –

that in every single person,

even in a child,

there can be a revelation of Ruach HaKodesh and it should affect him even though he does not know of it.

And knowing this,

that we find ourselves in Simchas Beis HaShoevah now with the King in the inn,

consequently it is easy to draw Ruach HaKodesh –

it is understood that this adds to the greatness of the joy of Simchas Beis HaShoevah.

The above also has a connection with the Chumash lesson of today –

from the sixth to the seventh in Parshas Vezos HaBerachah:

He says in that lesson⁶⁴ "And Israel dwells securely, alone, the eye of Yaakov." And this is connected with how every Jew is in his place and "do not forsake your place" (?).

And before this he begins the lesson*⁶⁴:

"A dwelling place, O G-d, from of old, and beneath are the everlasting arms; and He drove out the enemy from before you, and said, 'Destroy!'" And he concludes the Chumash lesson⁶⁵:

"And your enemies shall dwindle before you, and you shall tread upon their high places."

And the explanation of this:

In this Chumash lesson he begins a new matter:

Previously he spoke about the virtue of Yisrael as Yisrael,

Now he begins to speak about the virtue of Yisrael from the aspect of their activity in the world. And this activity in the world also causes an elevation in Jews –

"and you shall tread upon their high places,"

for a high place is a place higher than usual,

and through that which "you shall tread upon their high places" a high elevation is brought about in Jews

(as will be explained).

A Jew must also accomplish

(not only within himself but also)

in the world,

with the nations of the world.

As the Rambam rules⁶⁶ that "Moshe Rabbeinu commanded from the mouth of the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noach,"

and "whoever accepts the seven commandments and is careful to perform them, behold he is of the pious of the nations of the world and has a portion in the World to Come." But this very thing that he accepts the seven commandments must be "because the Holy One, blessed be He, commanded them in the Torah and informed us through Moshe Rabbeinu that the children of Noach were previously commanded in them"⁶⁷,

and from Jews it reaches the nations of the world,

and therefore they fulfill them.

And the order of this work with the nations of the world in the world –

the Chumash lesson of today says:

In the world there is sometimes also an existence of an "enemy." But since in the "world" of a Jew there cannot be an "enemy" –

therefore "He drove out the enemy from before you, and said, 'Destroy!'" –

the service of iskafya:

By a Jew the matter of actual "destruction" does not apply,

only "and said, 'Destroy!',"

that he threatens the "enemy" with speech that there will be "destruction,"

and this very thing brings about the matter of iskafya –

that "He drove out the enemy from before you,"

the "enemy" flees on its own.

And so it was with the conquest of Jericho in actuality

(for the verses in this Torah portion speak about the conquest of the Land of Israel simply),

that Yehoshua and the Jews did not need to wage war,

rather the Almighty said to Yehoshua, "And you shall encircle the city...

encircle the city, thus shall you do for six days...

and on the seventh day you shall encircle the city seven times, and the priests shall blow the shofars"⁶⁸ and this automatically caused that "the wall fell in its place,"⁶⁹

"and He drove out the enemy from before you."

Until it brings about the matter of it'hapcha –

"your enemies will cringe before you"

(as the conclusion of the Torah portion of Chumash),

as Rashi explains there:

"such as the Givonim who said, 'From a distant land your servants have come,' etc.,"

as is related at length in Yehoshua⁷⁰ how the Givonim became terrified of the Jews when they heard and saw that the Jews had a command "to destroy all the inhabitants of the land"⁷¹

("you shall not let any soul live"*⁷¹),

"and we feared greatly for our lives,"⁷¹

they used all the cunning of the side of evil to make all kinds of schemes in order to remain alive in the Land of Israel,

and they said to the Jews, "We are your servants,"⁷²

and they gave the Jews provisions, etc.,

as it is written⁷² "and all the people found therein shall be tributaries to you and serve you,"

and they became Nethinim to Yehoshua and to all of Israel.

Which is, in general, the service of working upon the nations of the world that they should fulfill the Seven Commandments of the Sons of Noach –

"to compel all inhabitants of the world to accept the commandments that the Sons of Noach were commanded,"

and the meaning of "to compel" is not coercion by hands in actuality,

rather coercion through speech,

and through this one brings about it'hapcha in the nations of the world,

and they become righteous gentiles –

"your enemies will cringe before you."

And the service of the Jews in the world with the nations of the world

(in a manner of it'hapcha)

then also brings about an elevation in the Jews themselves –

as he concludes the Torah portion

(after he says "your enemies will cringe before you" –

it'hapcha)

"and you shall tread upon our high places":

Through the fact that the Jews transform the high places of the camp of the side of evil,

which were in high places,

by transforming the nations of the world who served on the high places so that they fulfill the Seven Commandments, etc. –

there comes about the "treading" of the Jews upon the high places,

so that they

(the Jews)

become elevated to a high place

(just as the high places are in high places).

The lesson from this in connection with the Simchas Beis HaSho'eivah:

After the Jews have the sealing and the final sealing for good,

and after it is already after Yom Kippur,

and already after the four days between Yom Kippur and Sukkos,

and already after the first day of Sukkos,

which is all the service and elevation of the Jews as Jews –

the Jews certainly have the strength to go out and perform the service in the world even with the side of evil,

first "and He drove out the enemy from before you and said, 'Destroy,'"

until "your enemies will cringe before you and you shall tread upon our high places,"

it'hapcha.

So that after one has the lesson

(from today's Torah portion of Chumash),

in addition to all the lessons discussed above,

including also the lesson in connection with Simchas Beis HaSho'eivah of "Yitzchak" from the term laughter and joy,

that one has laughter and joy in the past, present, and future all together,

which are all lessons of this day as it is in its own right

(not as a continuation of the previous days and a preparation for the following days),

And in addition to this, this day is also a continuation of the Simchas Beis HaSho'eivah of yesterday,

even in a manner of ascending in holiness regarding the joy as it was yesterday,

and also a preparation for the Simchas Beis HaSho'eivah in the days after this,

consequently, on this day one has special strengths to conduct the joy to such an extent that this should also be a preparation and an assistance for the joy in the days after it,

beginning from the following day,

and especially since the following day is the day of Shabbos,

as discussed many times the elevation in this,

and this is not the place to discuss this,

its time is tomorrow –

one has the lesson that today's Simchas Beis HaSho'eivah must be conducted with a very great storm,

and one has the lesson from today's Torah portion of Chumash,

that the joy must be to such an extent that one should dance in the street,

in the world,

until one brings about that even the street should dance along

(it'hapcha),

as was discussed yesterday.

And especially since the joy comes in continuation of the Simchas Beis HaShoevah from last night

(as above),

regarding which all of Israel are presumed to be fit⁷³ –

then surely there was a practical resolution in each one to celebrate the joy with full storm,

only due to an external reason it could not be carried out,

and especially since also last night there was already a beginning of the joy and dances, not looking at the rain –

consequently, tonight there will surely be a continuation of this,

in a manner of ascending in holiness

(even relative to last night's resolution),

That there will be a joy in perfection and with a storm. And although "perfection" and "storm" are seemingly opposites –

a Jew, however, has the power to accomplish both things together –

joy in perfection and with a storm.

May it be His will that we celebrate Simchas Beis HaShoevah with all perfection and storm,

and a joy that breaks all boundaries⁷⁴,

and the great joy should then be drawn into the days after the festival,

until the entire year.

And may it be a year of success for Jews in all matters,

a year of light,

until a year of repentance and prayer.

Until the most essential joy for every Jew –

the most essential blessing –

that the true and complete redemption comes,

And the completeness of the people,

"with our young and with our old etc., with our sons and with our daughters"⁷⁵,

"a great congregation shall return here"⁷⁶ –

not a single individual Jew,

even a small child,

certainly not an elder,

remains in exile,

rather all Jews go out from exile and go together with Moshiach Tzidkeinu,

together with the completeness of the Torah and its mitzvos,

to our holy land,

the completeness of the land,

until "Hashem your G-d will expand your border"⁷⁷ –

and "Hashem your G-d will expand your border" is connected with joy that breaks boundaries,

And in a manner of "in the blink of an eye they are redeemed"⁷⁸,

immediately and at once.

And "awake and sing, you who dwell in the dust"⁷⁹,

and at their head –

the seven Ushpizin as it states in the Zohar –

Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and David¹⁵,

and Shlomo

(as counted in other places⁸⁰),

and the Chassidic Ushpizin

(as his holy honor, my father-in-law, the Rebbe, revealed) –

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe, the Tzemach Tzedek,

the Rebbe Maharash, the Rebbe

(the Rashab) of blessed memory,

and on Shemini Atzeres –

his holy honor, my father-in-law, the Rebbe, the leader of our generation⁸¹,

"Yosef is the provider"⁸²,

And with joy and a good heart.

He began to sing the melody of the Hakafos of his father, of blessed memory.