English translation — שיחת ליל ג' דחג הסוכות, ליל שבת קודש ה'תשד"מ - לאחרי תפלת ערבית

His Holiness the Rebbe, may he live for many good years, declared Gut Shabbos.

Yesterday we spoke that on every day,

including also every day of Sukkos,

there are two matters: (a)

How the day is a continuation of the days before it and a preparation for the days after it. (b)

The unique matter of the day itself –

that "each day does its work"¹.

These two matters are most emphasized on the third day

(also the third day (and night) of the festival of Sukkos):

In (the word)

shlishi there are two interpretations: (a)

shlishi in number,

the third. (b)

shlishi from the term meshulash,

a matter of praise –

"and third upon all of it"²,

"a third ³ calf"⁴.

Also in sheni and revii there are these two interpretations,

but this is even more emphasized and revealed in shlishi,

as it states in the Mishnah⁵ that ben Azzai said "I will explain" both interpretations in "shlishis",

number and praise⁶

[There he also says it regarding revii,

"kerem revii",

that in it there are two interpretations,

revii as number,

and from the term of praise].

In this we see how on the third day of Sukkos the two matters are most emphasized –

how it comes in continuation of the days before it,

like shalosh in number

(the third,

in continuation of the two previous ones),

and shlishi from the term of praise –

how the day has its own unique matter and work.

The matter of shalosh and the two matters within it

(shalosh in number –

the commonality of this day with the other days,

and shalosh as praise –

the unique matter that exists within it)

is particularly connected to the matter of Torah –

with which today's Chumash lesson is connected,

in which it speaks about Moshe Rabbeinu,

about whom the Torah is called by his name because he gave his life for it⁶:

It is known the sugya in tractate Shabbos⁷ that discusses how the giving of the Torah is connected with several matters of shalosh,

and especially according to the commentators of the Gemara

(Rav Nissim Gaon)

who add many more matters of shalosh with which the Torah is connected. And these matters of shalosh include within themselves both of the aforementioned matters –

both shalosh as number and shalosh as praise⁸.

We see these two matters in shalosh also in the matter that shalosh is the middle line,

corresponding to Torah:

It is explained in many places that in the middle line there are the two aforementioned matters: (a)

How it is a third line in continuation and relation to the two lines before it. (b)

How it is a unique line –

the middle line –

higher than the other two lines.

It is therefore necessary to say that the middle line is also a unique line,

for if the right line and the opposite of right line are lines unto themselves,

then all the more so the middle line,

which is higher than the two lines,

to the point that it connects both lines,

it does "He Who makes peace in His high places" between the two lines –

is certainly

(also)

a line unto itself.

One cannot say that the entire matter of the middle line

(which is higher than the two lines)

is only to connect and make "He Who makes peace in His high places" between the two lines. This is indeed a great matter in the middle line,

but one cannot say that this is its entire matter,

rather certainly the middle line has a unique matter,

which is higher than the unique matter of the right line and the second line. And as a result of this unique matter in the middle line, it also emerges that the middle line is "He Who makes peace in His high places" between the other two lines.

First and foremost, one must begin with the unique matter of this day

(the third day of Sukkos),

as was discussed yesterday.

What the unique matter of this day is, is also emphasized in the matter of the ushpizin of the days of Sukkos:

Each day of Sukkos is primarily connected with one ushpiz⁹,

and together with him come the other ushpizin. This emphasizes that the day has a unique matter particularly connected with one ushpiz.

The ushpiz of tonight and today of Sukkos

(the third of Sukkos)

is Yaakov Avinu,

and the Chassidic ushpiz,

as His Holiness my father-in-law, the Rebbe, revealed and publicized¹⁰,

is the Alter Rebbe.

And the Chassidic ushpizin are one thing with the ushpizin that are in the Zohar,

as is also understood from the fact that we do not say that there are fourteen ushpizin

(seven ushpizin that are in the Zohar and seven Chassidic ushpizin),

but rather seven ushpizin,

because the seven Chassidic ushpizin are one thing with the seven ushpizin of the Zohar.

So too regarding the ushpiz of today –

Yaakov and the Alter Rebbe,

that they have a common denominator between them,

to the extent that they are one thing

(in addition to the particular matters in each one of them).

And the particular matter of the ushpizin,

and the common denominator between them,

must be understandable to all Jews,

even to the simplest of the simple.

What is a particular matter in Yaakov that every simple person knows on his own?

He knows that Avraham had one name. To that name a hei was indeed added¹¹,

but that is still one name.

So too Yitzchak had only one name. If he says Tehillim,

and a simple person certainly says Tehillim –

he knows that that same name can be written in two ways:

"Yitzchak" or "Yischak"

(with a shin)¹² –

but this is still one name.

However, Yaakov had and has two names –

"Yaakov" and "Yisrael". As is emphasized also at the end of the Chumash lesson of today¹³ –

"before the eyes of all Yisrael".

So too regarding the Alter Rebbe:

The Baal Shem Tov had one name.

The Maggid indeed had two names,

but the second name is a translation in a foreign language of the first name.

The Alter Rebbe had two names –

"Shneur Zalman".

The second name is indeed a nickname in a foreign language¹⁴

(and the first name –

in the Holy Tongue),

but he knows that it does not have the same meaning as the first name,

and afterwards he asks others and they tell him that it indeed does not have the same meaning:

"Shneur" means two lights,

and "Zalman" means something else,

as was the explanation of this in that time,

with all the allusions therein. And especially according to what is explained by our Nesiim¹⁵ that "Zalman" is the letters of "lizman" (for time), it turns out that this too is in the Holy Tongue

(not a foreign language),

and "lizman" has an entirely different meaning than "Shneur".

The particular matter of Yaakov and of the Alter Rebbe that a simple person understands is –

Torah:

One of the first things that the Torah says

(according to the simple meaning of the verses)

about Yaakov is,

that he was "dwelling in tents"¹⁶. Which simply means that his particular matter is that he studied Torah.

Also by Avraham it is written¹⁷ "and he kept My charge, My commandments, My statutes, and My Torahs" –

but by Avraham this was in a manner of "and he kept",

however by Yaakov there was particularly the matter of the study of Torah,

"dwelling in tents".

As it is written¹⁸ "He established a testimony in Yaakov and placed a Torah in Yisrael".

The simple person asks:

What does "dwelling in tents" mean, in the plural,

Torah is but one Torah?

He is told that "tents" in the plural is corresponding to the Written Torah and the Oral Torah,

like the explanation of "My Torahs"

(which is written by Avraham)¹⁷ –

that it refers to the Written Torah and the Oral Torah¹⁹. And as Rashi explains on the verse "dwelling in tents –

the tent of Shem and the tent of Ever",

as the Tzemach Tzedek explains²⁰ that "the tent of Shem" refers to the Written Torah,

which is the names of the Holy One, blessed be He

("Shem"),

and "Ever" is the Oral Torah.

In addition, there is also the explanation in Chassidus²¹ of "dwelling in tents" –

the revealed aspect of Torah and the inner aspect of Torah.

That the two parts of Torah to which "dwelling in tents" refers

(in the plural)

correspond to the two aforementioned names of Yaakov,

"Yaakov" and "Yisrael",

as it is written

(as above)

"He established a testimony in Yaakov and placed a Torah in Yisrael".

That also "testimony" (here)

refers to Torah,

as explained in the Midrash²² that "He established a testimony in Yaakov" refers to "I call heaven and earth to witness against you today"²³,

the song of Haazinu,

"the words of this song"²⁴,

about which it is written *²⁴ "Now therefore, write this song for yourselves, and teach it to the Children of Israel; put it in their mouths, that this song may be a witness for Me against the Children of Israel",

which includes within itself the entire Torah,

as is also understood from the fact that from this verse "Now therefore, write this song for yourselves" we derive²⁵ the writing of the entire Torah²⁶.

It comes out that in the verse "He established a testimony in Yaakov and placed a Torah in Yisrael" it speaks about two levels in Torah:

"testimony in Yaakov",

and "Torah in Yisrael",

Torah connected with the first name "Yaakov",

and Torah connected with the second name "Yisrael".

And it can be said that these two levels in Torah "testimony in Yaakov" and "Torah in Yisrael" are the revealed aspect of Torah and the inner aspect of Torah

(about which it says "dwelling in tents",

as explained in Chassidus):

"Yaakov" is simply from the term "eikev" ²⁷. For the heel of the foot is connected with matters of actual deed in man. And in Torah, the part of the "eikev" of Torah is –

the revealed aspect of Torah,

which is primarily connected with actual deed,

and also its thought and speech are thought and speech that are within deed.

"Yisrael" is from the term "li rosh" ²⁸,

for the head is the innerness of man. And in Torah, the "head" of Torah is –

the inner aspect of Torah.

In Torah

(the aspect of Yaakov)

itself,

the central line,

there exist both of the aforementioned aspects in

(the line of)

the third:

how it is a third line in sequence and connection with the other two lines

(third as a number),

and how it is an independent aspect higher than both lines:

Among the three pillars upon which the world stands ²⁹,

the three lines,

Torah

(corresponding to Yaakov)

is the third line

(the central line)

as is known that the three pillars and lines correspond to the Patriarchs,

for "we do not call 'Patriarchs' except for the three" *²⁹:

First comes the right line,

acts of kindness. And this was the unique aspect of Avraham –

acts of kindness and hospitality.

Then comes the second line,

service,

sacrifices and prayer –

and this was the unique aspect of Yitzchak,

digging wells ³⁰,

elevation from below upward,

the concept of sacrifices and prayer –

to remove the covering things and reveal the water in the well,

"and you shall give drink to the congregation and their cattle" ³¹,

as it says by Moshe

[which has a connection with Yaakov, for Yaakov is from without and Moshe is from within ³²].

And in general, the service of Yitzchak –

self-sacrifice,

connected with the Binding,

and in particular that Yitzchak himself was a "perfect burnt-offering" ³³

(a sacrifice) –

the general service of sacrifices and prayer,

elevation from below upward.

Then comes the third line –

Torah,

the aspect of Yaakov,

"dwelling in tents".

And the three Patriarchs and three lines also correspond to the three pilgrimage festivals ³⁴:

First comes the festival of Pesach,

corresponding to Avraham,

as it is written ³⁵ "three seahs of fine flour, knead and make cakes",

which refers to the matzot of Pesach ³⁶.

Then comes the festival of Shavuot,

the time of the giving of our Torah,

corresponding to Yitzchak,

for the horn of the ram at Mount Sinai was the ram of Yitzchak,

as explained in Pardes Rimonim ³⁷.

Then comes the festival of Sukkot,

the festival of ingathering ³⁸,

corresponding to Yaakov.

And in the festival of ingathering itself, both aspects are emphasized –

how it comes in sequence to the other two festivals

(like three as a number),

and how it is an independent aspect

(like three as a virtue):

"The festival of ingathering" is simply named for that which at that time one gathers the produce and fruits etc. which one had previously sown and there had already been the festival of spring

(Pesach)

and afterwards one reaped it at the festival of harvest

(Shavuot) –

as it is written ³⁹ "when you gather from your threshing floor and from your winepress".

That is, that at the festival of harvest certain things were already prepared in the field,

like the produce and fruits of "your threshing floor" ⁴⁰,

and at the festival of ingathering one only gathered them from the field. This is the aspect in the festival of ingathering as it comes in sequence to the festival of spring and the festival of harvest.

On the other hand, however, there are matters which are only prepared at the festival of ingathering –

like the matter of "your winepress",

from which one makes wine,

"which gladdens God and men" ⁴¹,

connected with the perfection of service. From this perspective, the festival of ingathering is an independent aspect higher than the festival of spring and the festival of harvest –

because it is connected with the perfection of service

(which comes through "your winepress").

So too we see in the order of actual service that Torah comes in sequence and after the other two pillars:

The order of man's service during the day is,

that Torah study comes after prayer,

"from the synagogue to the study hall" ⁴². As the Alter Rebbe –

the current Ushpizin –

explains in Likkutei Torah on Parshas Berachah ⁴³ the concept of "my prayer is near my bed" ⁴⁴,

and only afterwards comes Torah study. And so much so is this relevant,

that Abba Binyamin requested ⁴⁴ that for him "my prayer should be near my bed".

And the service of prayer comes after the matter of acts of kindness,

the giving of charity –

as our Sages, of blessed memory, said⁴⁵ "One gives a coin to a poor person and then prays."

Here we see the order:

first comes charity

(acts of kindness)

corresponding to Abraham,

then prayer

(service)

corresponding to Isaac,

and then Torah corresponding to Jacob.

In addition, there is another aspect in Torah

(the central line) –

its own unique matter

(not in sequence with the other lines),

which is higher than the three lines –

as our Sages, of blessed memory, said⁴⁶ "Torah study is equivalent to them all."

And to such an extent is Torah higher and equivalent to them all,

that all matters derive from Torah,

so that even the very concept of charity

(acts of kindness)

and prayer

(service),

that one must give charity and pray,

and also the order that "one gives a coin to a poor person and then prays" and that prayer comes before Torah study –

all this we know from the Torah itself.

From this we see that Torah also has within it a unique aspect, in that it is entirely higher than the other lines and the other lines derive from Torah.

Therefore, before prayer we recite words of Torah from the Written Torah –

the Priestly Blessing, etc.,

and from the Oral Torah,

until we recite the baraita of "Rabbi Yishmael says"⁴⁷ concerning the thirteen principles and rules of the entire Torah. And this is recited even before the prayer that comes as an introduction to the prayer itself –

"Hodu," or

(according to other texts)

"Baruch She'amar,"

and only then comes the prayer itself,

until the essence of prayer,

which is the Amidah prayer or the Shema. As is known regarding the two explanations of this in Likkutei Torah⁴⁸ and in the introduction to the Siddur.⁴⁹

So too is the matter of the Alter Rebbe –

Torah:

It is known that of all the disciples of the Maggid,

all of whom were true recipients from the Maggid,

the Maggid chose the Alter Rebbe to compile a Shulchan Aruch.⁵⁰

For the Shulchan Aruch is indeed the matter of Torah,

and within the Torah itself,

the most elevated level within it –

to arrive at the halachic conclusion according to the law,⁵¹

the matter of "and be with him, for the halacha is like him,"⁵²

higher than "these and those are the words of the living God."⁵³

So too in the inner dimension of Torah:

Before the Alter Rebbe, the Ariza"l revealed the matter of "it is a mitzvah to reveal this wisdom,"⁵⁴

the revelation of the inner dimension of Torah. But the Alter Rebbe revealed in this that it should be not only a revelation of this Torah,

but that the revelation should be in a manner of "they shall be sustained"⁵⁵. And this is the general matter of Chabad Chassidus, which begins from the Alter Rebbe.

And these two parts of Torah –

the revealed aspect of Torah

(Shulchan Aruch)

and the inner dimension of Torah

(in the manner of "they shall be sustained") –

in which the Alter Rebbe was distinguished –

are hinted at in his name "Shneur":

two lights –

the light of the revealed aspect of Torah and the light of the inner dimension of Torah.⁵⁶

And both lights come together in one name –

"Shneur"

(as the name is written in authentic documents –

in one word,

without a break between "Shnei" and "Or") –

because in the Alter Rebbe

(and in Chabad Chassidus in general)

the revealed aspect of Torah is combined with the inner dimension of Torah

(in the manner of "they shall be sustained").

This is similar to what is said regarding the Babylonian Talmud, that the halacha is like it because "Bavli" is from the term "mixed,"⁵⁷

mixed from all matters,

so too in Chabad Chassidus,

beginning with the Tanya,

the Written Torah of Chassidus,⁵⁸

is mixed from Chassidus and the revealed aspect,

as we learn several matters in halachic rulings from the precise wording in the Tanya,

in addition to the explicit matters

(in halacha)

that are stated there,

and especially the laws in the three lines of Torah, service, and acts of kindness.

All the more so, the Oral Torah of Chassidus is interwoven with the revealed aspect of the Torah. That this

(the Oral Torah of Chassidus)

is also a continuation of the Written Torah of Chassidus,

similar to what the Rambam writes⁵⁹ regarding the Written Torah and the Oral Torah in the Torah generally,

that "the Torah was given with its explanation,"

where "its explanation" refers to the Oral Torah,

and it is called the explanation of the Written Torah,

so too regarding the Oral Torah of Chassidus, that it is the explanation of the Written Torah,

and explanation also includes within itself the meaning of spreading, as his holy honor, my father-in-law, the Rebbe, said⁶⁰ regarding "and the Baal Shem Tov explained" which is stated in Tanya –

"explained" from the language of spreading,

and from this it is understood regarding every place where the term "explanation" appears,

including also "its explanation" of the Oral Torah of Chassidus,

that this is the spreading of the Written Torah of Chassidus.

Regarding this, in the Shulchan Aruch of the Alter Rebbe

(the light of the revealed aspect of the Torah)

there is the matter of "yitparnesun" –

the reasons for the laws,

as the sons of the author, the Gaon, write in their introduction to the Shulchan Aruch, that the Alter Rebbe added in his Shulchan Aruch the reasons for the laws.

From this one sees how the two lights of the revealed aspect of the Torah and the inner dimension of the Torah came together in the Alter Rebbe as one matter –

one name "Schneur."

In revelation and comprehension and perception –

the revealed aspect of the Torah and the inner dimension of the Torah are two separate lights,

but when one speaks of a level above revelation and comprehension and perception –

they are one thing. Both lights in one name

(as one writes the name in a document).

Analogous to "God spoke once, twice I heard this"⁶¹

(which is stated regarding the entirety of the Torah).

And the Alter Rebbe added in the Torah through his service more than "God spoke once, twice I heard this," as this is from the aspect of above –

similar to how the entirety of man's service adds to that which is opened from the One Above,

being a partner with the Holy One, blessed be He, in the work of creation.⁶² He opened the "yitparnesun" in the Torah until he made from both lights, of the revealed aspect of the Torah and of the inner dimension of the Torah –

one thing in a manner of "yitparnesun."

And "Schneur,"

the two lights of the revealed aspect of the Torah and the inner dimension of the Torah as they become one thing –

is analogous to how the Torah is a matter in its own right, above the other lines

(as discussed above).

And the level in the Torah of "Schneur" is drawn down into "Zalman," the letters of "lizman" (for time),

into the Torah as it is connected with time

(and number)

and place

(which is connected with time),

and generally with the world, for "the term 'world' applies to the aspect of place and the aspect of time"*⁶²,

the level in the Torah as it is connected and comes in sequence to the other lines.

And just as this is in the Torah –

that the highest level in the Torah

("Schneur")

is drawn down into "lizman" (for time),

so too is it in the world,

that in the world in its simple sense, which consists of time and place,

there is drawn down from the highest levels,

as will be explained.

From this is understood the special instruction in connection with the Simchas Beis HaShoevah of this day of the festival of Sukkos as a day in its own right

(not in sequence to the days before it or as preparation for the days after it),

connected with the ushpizin of the day

(Yaakov and the Alter Rebbe) –

that there must be the matter of joy,

until joy that breaks boundaries,⁶³

in all matters of service,

and especially joy connected with the matter of Torah,

also as Torah is connected with service and acts of kindness,

but primarily as Torah is a matter in its own right

(above the other lines).

And simply, this means:

Knowing that the night

(and day)

of Simchas Beis HaShoevah is connected with Yaakov and the Alter Rebbe, whose essence is Torah in the most elevated manner –

it must add surpassing strength and surpassing vigor in the great joy of Simchas Beis HaShoevah,

until such joy that will be drawn down into this world and the public domain,

into "lizman" (for time)

(for the world consists of time and place),

so that one dances in the street in its simple sense.

And through this one will also understand its connection with the day of Shabbos,

the coming day

(which in this year occurs on the third day of Sukkos,

when the ushpizin are Yaakov and the Alter Rebbe):

On Shabbos, the concept of reshus harabim is particularly emphasized

(“to the time”),

because then one must be careful and meticulous in the laws of hotza’ah,

not to carry any object

(in pockets, etc.)

from a reshus hayachid to a reshus harabim. This shows that on Shabbos it is especially emphasized that there is a concept of reshus harabim where one must be careful not to carry anything there.

Furthermore:

the entire tractate Shabbos begins with the laws of hotza’ah,

from which it is understood that this is a fundamental concept in Shabbos.

And when Simchas Beis HaShoevah occurs and it is a Shabbos day,

and additionally this is the day whose ushpizin is Yaakov and the Alter Rebbe –

the lesson is derived,

as above,

that one must be in great joy to the point of going out and dancing with a storm in the public domain.

That is, to continue the Simchas Beis HaShoevah,

which is the greatest joy,

and as it is connected with Torah and “Shnei’ur” –

into “the time”,

the time and place of the world and the public domain.

The question arises:

Joy and the public domain are opposites:

joy is a concept that breaks all boundaries⁶³,

it is beyond measure and limitation;

whereas the public domain in time and place is a concept of measure and limitation to the utmost –

so how do these two things come together, that it is said that during Simchas Beis HaShoevah one must dance with a joy that breaks boundaries in the public domain, which is within measure and limitation?!

And especially since it is a Shabbos day,

when the limitation of the public domain is even more emphasized, as above,

that one may not carry anything there. To the extent that even the siddur must be left in the private domain and not carried into the public domain.

Seemingly:

the siddur discusses Sukkos,

and he is going to dance because it is Sukkos –

nevertheless, he is told to leave the siddur inside and empty all his pockets and go alone to dance in the public domain!

A thing and its opposite –

he should dance with a joy that is beyond measure and limitation and breaks boundaries,

and together with this, at that same time and in that same place, he should dance in the public domain, which is connected with measure and limitation?!

The answer is given:

Ani

(being connected with the Supreme One)

can accomplish “the impossible of impossibilities” –

two opposites simultaneously,

therefore he can dance with a joy that is beyond measure and limitation and together with this continue the dance within the measure and limitation of the public domain.

For the concept of “the impossible of impossibilities” in the world derives from “the impossible of impossibilities” in Torah

(the concept of Yaakov and the Alter Rebbe),

as the statement⁶⁴ “He looked into the Torah and created the world”,

from Torah it is drawn into the world –

as we find regarding the Ark that “the place of the Ark is not within measurement”⁶⁵,

which is the concept of “the impossible of impossibilities”. And as the concept is explained in the Rashba⁶⁶,

and the Tzemach Tzedek⁵⁷ explains it at length.

Since every expression in Torah is exceedingly precise, we can be precise in the aforementioned statement of our Sages “the place of the Ark is not within measurement” –

why does it say “the place of the Ark”,

it could have said “the Ark is not within measurement”,

or “the dwelling of the Ark is not within measurement” and the like

(without the word “place”)?

Rather, the statement of our Sages intends to emphasize that in the Ark there were two opposites simultaneously –

“the impossible of impossibilities” –

there was a “place of the Ark”,

and place is within measure and limitation,

and together with this, “the place of the Ark is not within measurement”,

beyond measure and limitation.

And so it is also drawn from Torah

(the concept of the Ark)

into the world,

that a Jew has the power during Simchas Beis HaShoevah to dance beyond measure and limitation and at that same time and in that same place dance in the public domain –

time and place

(which are connected with each other)

which is within measure and limitation.

And this is the unique lesson of this day

(during Simchas Beis HaShoevah)

in particular –

the Shabbos day

(when the concept of the public domain is especially emphasized),

not connected with the fact that this day is a continuation of the days before it and a preparation for the days after it.

For it could be a fixed occasion when the first day of Sukkos falls on Shabbos,

and then too there is the aforementioned lesson of Shabbos. This shows that the lesson is not connected specifically with the third day

(as a number)

of Sukkos,

being a continuation of the two days before it and a preparation for the days after it.

And in addition, this is a directive connected with the ushpizin of today –

which is also a special matter on this day as a day in and of itself

(not as it is connected with the days before it and after it) –

Yaakov and the Alter Rebbe.

And in addition to this –

there is also the directive of this day as it comes in sequence to the days and the ushpizin of the days before it, and it is a preparation for the days and ushpizin of the days after it.

This matter also has a connection with today's Chumash lesson,

according to the teaching of the Alter Rebbe⁶⁸ that one must live with the time,

with the Chumash lesson that one studies each day –

and on this day one studies the Chumash lesson from the seventh [day] until the end of parshas Vezos HaBerachah:

The Chumash lesson begins⁶⁹ "And Moshe went up from the plains of Moav to Mount Nevo."

And it is known the Torah [teaching] on the verse⁷⁰,

and likewise the teaching of the Maggid⁷¹,

that "Moshe Rabbeinu attained in his lifetime forty-nine gates of understanding, but the fiftieth gate was not given to Moshe",

as our sages, of blessed memory, said⁷² "Fifty gates of understanding were created in the world, and all of them were given to Moshe except one, as it is said⁷³ 'And You made him lack a little from Elokim'",

"meaning, initially all of them were given to him, and afterwards one was taken from him,

and this is the meaning of 'And You made him lack a little from Elokim',

for initially he was complete, but afterwards You made him lack, etc.'",

and at the time when it was "And Moshe went up from the plains of Moav to Mount Nevo",

"Nevo" [is] the letters "Nun" "Bo" –

Moshe received the fiftieth gate.

And the explanation of this:

At first glance, the language of the Gemara "Fifty gates of understanding were created in the world, and all of them were given to Moshe except one" is not understood,

it should have said initially that forty-nine gates of understanding were given to Moshe. Rather, from this it is understood that "initially all of them were given to him, and afterwards one was taken from him",

as it says in the verse

(from which it is derived)

"And You made him lack a little from Elokim",

and "And You made him lack" means –

diminished,

so this can only be said if he had something and it was diminished,

but if he did not have it initially, it is not possible to say "And You made him lack". From this it is understood that "initially all of them were given to him, and afterwards one was taken from him".

And this is similar to what we find in the revealed part of Torah regarding the labors of Shabbos,

that it is said⁷⁴ "The primary labors are forty less one". The question is asked⁷⁵:

At first glance, it should have been said initially that there are thirty-nine labors? And from the answers to this⁷⁵ –

that indeed "labor" is written forty times in the Torah,

but the fortieth labor was permitted so that there should be the totality of the matter of the service of man in the Mishkan, etc.

Likewise regarding "Fifty gates of understanding were created in the world, and all of them were given to Moshe except one",

that he initially received all fifty gates,

but one gate was taken away

("except one")

so that he should complete it through his service⁷⁶.

And this is the matter of "And Moshe went up from the plains of Moav to Mount Nevo":

Then Moshe had an ascent –

"And Moshe went up" –

because he arrived at "Nevo",

"Nun" in it,

he received the fiftieth gate.

And this ascent

(to Mount Nevo)

came through the service of Moshe in "the plains of Moav"

("And Moshe went up from the plains of Moav to Mount Nevo"),

"plains" [aravos] from the term mixture [erev],

and "Moav" with all its interpretations,

consequently through this comes the advantage of light from darkness

(from the mixture [erev] and Moav),

and it becomes "And Moshe went up",

an ascent in Moshe relative to his previous state, and he also received the fiftieth gate

("Nevo").

Every Jew has within him the Moshe within him,

as the Alter Rebbe –

today's ushpiz –

explains in Tanya⁷⁷.

In addition to this, that there is the extension of Moshe in every generation to sixty myriads of souls,

as the Alter Rebbe says in Iggeret HaKodesh⁷⁸ from the time of the Tikkunim⁷⁹ –

by virtue of which it is not necessary that the extension of Moshe be revealed in every Jew and affect his actual deed –

there is also the Moshe within him, as the Alter Rebbe explains in Tanya, Part One,

which is revealed in every Jew and affects his actual deed,

as explained there

(in Tanya)

from the Gemara⁸⁰ on the verse⁸¹ "And now, Israel, what does Hashem your G-d ask of you but to fear Hashem your G-d" –

"Is⁸² fear a small matter? etc.,

for on the surface the answer is not understood, for it is written 'ask of you'",

and he explains "Rather, the matter is that every soul of the House of Israel has within it something of the aspect of Moshe Rabbeinu, etc.",

from which it is understood that the Moshe within him openly affects the actual deed of the Jew,

first and foremost that he should have fear of Hashem in actual deed

("to fear Hashem your G-d"),

which is a positive commandment from the Torah

(an actual deed)

as it is written⁸³ "You shall fear Hashem your G-d",

and in addition to this –

all the negative commandments whose root is the commandment of fear of Hashem⁸³,

and in addition to this –

it also affects all the matters enumerated in the verse "And now, Israel, etc." after "to fear Hashem your G-d".

That is, that even though "Who is he and which one is he whose heart is bold, etc."⁸⁴ to compare himself to Moshe Rabbeinu –

there is the Moshe within each and every Jew, which is revealed in him and affects its effect even in the actual deed of the Jew.

From this it is understood also regarding all the matters that are in the Torah in connection with Moshe Rabbeinu –

that this pertains to every Jew in actual deed by virtue of the Moshe within him. For since the Torah relates about this,

it is relevant to us,

in the manner of "Prophecy that was needed for generations was written."⁸⁵

So too regarding "And Moshe ascended from the plains of Moav to Mount Nevo" which the Torah relates –

this pertains to every Jew in actual deed by virtue of the Moshe within him.

The lesson from this for every Jew is:

A Jew must know that nothing is withheld from him. He has everything. Even the fiftieth gate!

"Fifty gates of understanding were created in the world, and all of them were given to Moshe" –

to the Moshe within each and every one,

only afterwards "one is lacking",

so that a Jew, through his service, should complete the fiftieth gate.

And all the more so and a fortiori:

If on the side of the unholy, "nothing will be withheld from them of all that they scheme to do"⁸⁶ when they are in a state of unity,

as explained in Torah Or at the end of Parshat Noach

(as has been discussed many times),

how much more so is this the case with Israel, a people close to Him.

And furthermore:

Not only are Jews a people close to Him,

but as the Maggid explains,⁸⁷

that the form of Israel is engraved in the thought of the Holy One, blessed be He, for with Him the past and future are one, etc.,

like the form of the son is engraved in the thought of the father. And it is understood that since Jews are engraved in the thought of the Holy One, blessed be He, they are one with Him, and there, changes do not apply,

consequently they certainly have the fiftieth gate,

and in this there is never any change. And even when the soul descends below into a body in this world, he has the fiftieth gate without any change from how it is in the thought of the Holy One, blessed be He.

However, since we desire the service of man,

"You have made him lack" and it became "one is lacking",

so that one should complete it through service in this world,

"the plains of Moav",

and through this the "and he ascended" to "Mount Nevo" is achieved,

the fiftieth gate.

In the manner that the Mitteler Rebbe explains in the Siddur Shaar HaTekiot⁸⁷ that on every Rosh Hashanah the world is renewed through the renewal of the attribute of kingship of the Holy One, blessed be He, from its first source, from the aspect of the supreme delight,

the essence of the power of the supreme delight in the essence of the Emanator –

for the matter of kingship applies specifically to separate beings who have self-nullification to the king, and the king derives delight from this,

but regarding a thing that is openly a part of Him

(not separate)

no delight in kingship applies.

From this it is understood that in the heavenly kingdom, no matter of kingship applies,

for all creations are not separate from the Holy One, blessed be He,

and that which they are "in the aspect of a separate entity is through the aspect of the contraction that contracted the light of His essence so that there should be an aspect of entity and thing, etc.",

Therefore, this is not a state of true separation regarding the Essence, and the pleasure in ruling over them is not so great.

And therefore, this kingship requires an extension from the aspect of the supernal pleasure in His simple will itself, the Emanator, etc.

Consequently, it follows,

since everything is truly one with the Most High, and there are no changes applicable there,

even after Jews find themselves in this world—

they always have all matters,

up to and including the fiftieth gate.

"Fifty gates of understanding were created in the world, and all were given to Moses,"

"from the outset, all were given to him."

But since, according to the Torah of truth, there was a tzimtzum in the manner of removal,

which gives the appearance, according to Torah, of concealment and removal, and consequently the creations appear as independent entities—

then the service of man in the world is possible, in a manner of renewal, to draw down Divinity into the concealment and hiding of the world,

beginning by drawing down on each Rosh Hashanah from the aspect of the supernal pleasure

(similar to the concept of "and You have made him lack,"

"lacking one,"

so that there should be the service of man to draw down the fiftieth gate).

And in the language of the Alter Rebbe in Tanya⁸⁸,

that on each Rosh Hashanah "a new, higher light descends, such a supernal light that has never shone since the days of the world."

From this, it is also understood regarding the Simchas Beis HaShoevah:

On Sukkos

(when Simchas Beis HaShoevah takes place)

all the matters that were hidden on Rosh Hashanah are revealed,

as is known the explanation⁸⁸ of "in concealment on the day of our festival"⁸⁹,

that what was hidden and concealed on Rosh Hashanah is revealed "on the day of our festival,"

the festival of Sukkos.

Consequently, it is understood that also the new light that descends and is drawn down on Rosh Hashanah is revealed on Sukkos.

It follows that at every Simchas Beis HaShoevah

(on Sukkos)

there is drawn down in revelation a "new, higher light, such a supernal light that has never shone since the days of the world"!

So too regarding the Simchas Beis HaShoevah of the year 5744,

in the time of exile—

there is drawn down in revelation a new light, such a kind of light that has never been drawn down before. And this is similar to the drawing down of the fiftieth gate.

From this, it is therefore understandable what a great joy there must be at Simchas Beis HaShoevah this year.

A cold-blooded person comes and argues:

There has already been Simchas Beis HaShoevah in previous years,

and in all the years before that,

until the time when the Holy Temple stood,

when Rabbi Yehoshua ben Chananya⁸⁹ and the other great ones celebrated Simchas Beis HaShoevah—

so why are we now holding him up for an hour to talk about Simchas Beis HaShoevah and not letting him eat the Shabbos meal?—

What is all the fuss about Simchas Beis HaShoevah specifically this year! And moreover, in a manner that he must go dance in the public domain?

And especially—

he argues—

that we are now in exile,

as we said today in the morning⁹⁰ "we have been exiled."

Furthermore—

he argues:

From the very fact that we celebrate Simchas Beis HaShoevah also on Shabbos

(and Yom Tov)

it is proven that we are in exile,

because in the time of the Temple they did not celebrate Simchas Beis HaShoevah then⁹¹!

And in addition to this:

The very fact that we tell him he must go dance in the public domain emphasizes that we are in exile,

because in the future to come there will be no public domain,

in the entire world there will be a revelation of "Hashem is One and His Name is One"⁹²,

"and the glory of Hashem will be revealed"⁹³,

the entire world will be a private domain of the Unique One of the world. So when we tell him that he must go dance in the public domain, this emphasizes that he is in exile.

And especially since it is the day of Shabbos,

when the restriction of the public domain according to Torah is even more emphasized,

that he must have special care not to carry in the public domain,

and be scrupulous in this with the utmost beauty, etc.

To the point that he may not even take out his siddur into the public domain where he goes to dance:

In that siddur it says about Sukkos,

nevertheless, he is told—

Leave your siddur in the private domain,

and go yourself to dance in the public domain,

i.e., that he should "go away" from his siddur and from "Sukkos" that is discussed in the siddur,

and empty out all his pockets,

and go himself to dance at Simchas Beis HaShoevah in the public domain!

And as mentioned above,

dancing with joy and the public domain are opposites.

Nevertheless, he is told that he must dance, and together with this, at that same time and in that same place—

in the public domain.

He claims –

How can he do this?!

One answers him

(as mentioned above),

since he is a Jew,

he can accomplish the "impossible of impossibilities",

dancing in the public domain.

And since he is a Jew,

when he goes out into the public domain he is not influenced by the public domain, Heaven forbid,

but on the contrary:

he elevates the street and the public domain,

On the day of Shabbat –

beginning with the fact that he utilizes the existence of the public domain itself to fulfill the commandment of "Remember the day of Shabbat"⁹⁴ and "Guard the day of Shabbat"⁹⁵:

In order to fulfill the laws connected with the carryings out of Shabbat –

which are fundamental laws of Shabbat,

to the extent that the entire tractate Shabbat begins with this –

a Jew must have a public domain,

and be careful that before he goes out from a private domain he should check his pockets meticulously that nothing lies there,

even not a half-measure,

as the Alter Rebbe says in his Shulchan Aruch⁹⁶ that the prohibitions of Shabbat also apply to a half-measure

(except for specific matters⁹⁷),

and the meaning of half-measure is not specifically an exact half,

but even less than that,

even a minute amount,

as known in the poskim⁹⁸

(except for one Rishon⁹⁹ who holds specifically a half and not less),

and known is the discussion about this¹⁰⁰ in connection with what the Tzemach Tzedek writes in his Piskei Dinim¹⁰¹.

However, if there were no public domain

(only a private domain)

a Jew could not fulfill the commandments connected with the carryings out of Shabbat.

Hashem gives the Jews

(in the time of exile)

a public domain so that with it they should, first and foremost, fulfill a commandment,

that being in a public domain one carries nothing out.

It follows that not only are Jews not affected by the public domain in the time of exile,

but on the contrary:

through the public domain an elevation has occurred in the Jews,

and Jews effect an elevation in the public domain through the fact that they utilize the public domain to fulfill a commandment! With this, the Jews demonstrate that the entire existence of the public domain was created only so that a Jew should fulfill a commandment with it.

And when the time of the Simchat Beit HaShoevah arrives, the Jews effect even more in the public domain –

they dance there and draw down the joy into the public domain,

in addition to what on Shabbat they make from this public domain a commandment of "Remember and Guard".

That is, that in this public domain the Jews draw down the Simchat Beit HaShoevah. And through the public domain there is an elevation in the world and an elevation in Israel,

so that through this one fulfills the commandments of Shabbat.

This is the matter that from "Aravot Moav" –

the public domain –

there becomes the "ascent" of each and every one of Israel to "Har Nevo",

the gate of Nun:

Were it not for the matter of the public domain

("Aravot Moav")

one could not fulfill the commandments connected with the carryings out of Shabbat.

That is, through the fact that Hashem gave the Jews a public domain, an elevation occurs in them,

that they fulfill another commandment and several commandments connected with the carryings out of Shabbat.

And as our Sages, of blessed memory, said¹⁰² "The Holy One, blessed be He, desired to merit Israel, therefore He gave them an abundance of Torah and commandments",

and according to the explanation of the Maggid on this¹⁰³,

that in "He gave them an abundance of Torah and commandments" the meaning is not

(as other commentators wish to interpret)

the 613 commandments,

because "if there were only 613, how can the expression 'abundance' be used,

and is it because they are 613 that one calls them abundant?":

A person lives "seventy years, and if with strength, eighty years"¹⁰⁴ "and his days shall be one hundred and twenty years"¹⁰⁵ –

so what is the abundance that he should fulfill 613 commandments over the course of one hundred and twenty years?!

Rather, the meaning of "He gave them an abundance of Torah and commandments" is –

without limit,

"because regarding a thing that has no limit, the expression 'abundance' applies",

but regarding a limited number, no matter how great the limit,

even a thousand thousands and ten thousand myriads,

it is not possible to say of it "abundance" in truth,

because there can be more than that,

to the extent that the greatest limit is exactly equal to one in relation to the limitless,

as he says in Tanya¹⁰⁵,

consequently one cannot say of it "abundance" in truth. "Abundance" can be said specifically of the limitless,

because there is nothing more than it.

And the "He gave them an abundance of Torah and commandments" –

the limitless Torah and commandments –

are the details and particulars in all the commandments, etc.,

which are limitless –

"maidens without number".

So too regarding the details and particulars of the commandments connected with carrying on Shabbos –

that through the fact that the Supreme One gives the Jews in the time of exile a public domain,

He grants them merit and effects in them an ascent,

because with this public domain, "they have many Torah and commandments" and they can fulfill "many" commandments connected with carrying on Shabbos etc.

And through the fact that there is an ascent in the Jews

(that they fulfill additional commandments by means of the public domain)

there is also an ascent in the public domain, that it becomes a part of a commandment of the Holy One, blessed be He.

And especially since the Jews also celebrate in this public domain the Simchas Beis HaShoevah.

That is:

Through the service of the Jews in "Aravos Moav" –

the public domain –

beginning with fulfilling thereby the commandments connected with carrying on Shabbos,

and also celebrating there the Simchas Beis HaShoevah –

there is a "and he went up" for each and every one of Israel to "Har Nevo",

the nun of bo,

the drawing down of the Gate of the Nun.

And through this, the drawing down of the Gate of the Nun is brought into the world below.

In the manner discussed earlier, how this is in the Torah itself –

that from "Shneiur",

the highest levels in Torah,

it is drawn into "for the time",

the time and place of the world,

the public domain.

Even more:

At the Simchas Beis HaShoevah in this year –

in the time of exile,

in the public domain –

the Alter Rebbe says,

there was drawn down in a revealed manner

(from Rosh HaShanah)

a new light "that had not yet shone from the days of the world, such a supernal light"

(as above)!

But he does not see it –

is it then what the horses think,

and the wagon driver thinks about the mitzvah to support his household,

does it affect the reality of the wisdom that the sages who sit in the wagon speak,

which is the main thing¹⁰⁶?!

And the wagon travels specifically in the public domain. A wagon does not travel in a private domain!

Furthermore:

The Gemara says¹⁰⁷,

that through the wagons that traveled with the Jews in the desert

(and through the six hundred thousand of Israel etc.) –

the desert became –

which is by its nature a karmelis,

which is not at all like a public domain

(according to Torah law)

¹⁰⁸ –

a public domain.

Nevertheless, there travel there

(in the public domain)

the sages who sit in the wagon,

and that is the main thing.

In other words:

Specifically through "Aravos Moav",

the public domain of the world in the time of exile,

there is a "and he went up" in the Jews to "Har Nevo",

the Gate of the Nun.

And specifically in "Aravos Moav",

the public domain of the world,

the Gate of the Nun is drawn down.

This matter, that specifically through the public domain in the time of exile there is an ascent in the Jews to the revelation of the Gate of the Nun –

is in the manner of the teaching of the Maggid¹⁰⁹ that was discussed yesterday¹¹⁰ –

on condition that it also be remembered today –

that "in the time of exile it is easier to attain Ruach HaKodesh than in the time of the Beis HaMikdash",

because in the time of exile the Supreme One is like a parable of a king in an inn,

"that then anyone who wishes can draw near to him".

And when one stands on Yom Tov, one is indeed together with the King. Consequently, one does not then need any effort to come to the king in the inn. Since one is already together with the King from the very first moment of Yom Tov,

afterwards, the creation of the world is renewed every single moment

(according to the teaching of the Baal Shem Tov¹¹¹),

consequently, every single moment on Yom Tov, this matter is renewed, that one is together with the king in the inn,

consequently, the matter of the revelation of Ruach HaKodesh comes to every Jew.

With this, it is also understood regarding the "and he went up" of each and every one

of Israel to "Har Nevo",

the Gate of the Nun –

that this is more easily accomplished in the time of exile,

and especially on Yom Tov when one is together with the king in the inn.

And as mentioned above,

the "and he went up" of the Jews to "Har Nevo",

the Gate of the Nun,

also effects in the world,

as is understood from the simple meaning of the matter of "and Moshe went up from Aravos Moav to Har Nevo":

The "and Moshe went up" was revealed not only to Moshe himself,

or to select individuals,

rather, everyone saw it or knew about it.

Regarding "the skin of his face shone" of Moshe, the verse says¹¹² that "Moshe did not know that the skin of his face shone",

this was revealed only to Aharon and the Jews around him.

The Zohar in Parshas Nasso¹¹³ says that Rashbi stood on a level higher than Moshe at the time of his descent from the mountain the second time,

to the extent that Rashbi said "I know that my face shines and Moshe did not know...

as it is written, 'and Moshe did not know that the skin of his face shone'".

But in truth,

also Moshe later became aware that "the skin of his face shone" through Aharon and Bnei Yisrael. This is also similar to what was with Rashbi,

that by him, the lofty matters of his were revealed through his students telling him praises,

it drew down the matters from his root and source¹¹⁴.

Through Aharon and Bnei Yisrael, it was revealed in Moshe that "the skin of his face shone."

However, the matter of "And Moshe went up to Mount Nevo" was openly revealed in Moshe and to all around him in a simple manner.

So too is it understood regarding the "And he went up" to "Mount Nevo"

(Nun-Bo)

in each one of Yisrael

(from the aspect of the Moshe within him) –

that this is revealed in the world,

in the public domain,

in the time of exile.

From all the above, the greatness of the joy that must be tonight

(and day)

of Simchas Beis HaShoevah is understood –

from the fact that one lives with the Chumash portion of "And Moshe went up from the plains of Moav to Mount Nevo",

in addition to what was discussed above in connection with the other special details of this day.

And in general –

it must also be a great joy connected specifically with the matter of Torah

(the matter of today's Ushpizin,

Yaakov and the Alter Rebbe).

Which becomes the preparation for the "and everlasting joy upon their heads"¹¹⁵ that will be in the future, at the time when one will learn the Torah of Moshiach¹¹⁶.

Based on all the above, the connection of today's Ushpizin –

the joy connected with Torah,

(the matter of Yaakov and the Alter Rebbe),

up to the Torah of Moshiach –

with the matter of "And Moshe went up from the plains of Moav to Mount Nevo"

(today's Chumash portion) will be understood:

The entire Torah,

including also the Torah of Moshiach,

was given to Moshe Rabbeinu at the Giving of the Torah,

as is known that the Giving of the Torah will not be repeated¹¹⁷. And the perfection of Moshe was revealed in actuality at the time of "And Moshe went up to Mount Nevo",

when he also received the Shaar HaNun.

From this it is also understood regarding the Torah that Moshe received at the Giving of the Torah,

that its perfection was revealed at the time of "And Moshe went up to Mount Nevo",

when there was also revealed to him the Shaar HaNun connected with Torah.

It follows that the perfection of the revelation of Torah –

the matter of Yaakov and the Alter Rebbe –

is at the time of "And Moshe went up to Mount Nevo"

(today's Chumash portion).

In this, there is a matter to which one does not pay attention –

and based on this, one will better understand the connection of the matters of "And Moshe went up"

(perfection in revelation of the matter of Torah)

with the general matter of the Giving of the Torah,

and consequently also with the matter of Torah as it is from the aspect of Yaakov and the Alter Rebbe

(which was all given at the Giving of the Torah):

Although it is said that "Fifty gates of understanding were created in the world, and all of them were given to Moshe except one",

and at the time of "And Moshe went up from the plains of Moav to Mount Nevo",

"Nevo" is the letters "Nun Bo"

(the Shaar HaNun) –

Moshe received the Shaar HaNun –

It is also explained¹¹⁸ that at the time of the Giving of the Torah, the Shaar HaNun is drawn down and revealed:

During the forty-nine days of Sefirah, as a preparation for the Giving of the Torah, the forty-nine gates of understanding are drawn down,

and on the fiftieth day,

the time of the Giving of our Torah,

the Shaar HaNun is also drawn down.

And in this Shaar HaNun, there are two levels –

and both are drawn down at the time of the Giving of our Torah: (a)

The lower level in the Shaar HaNun that relates to, assists, and includes the forty-nine gates. (b)

That the Shaar HaNun is a matter unto itself,

completely higher than the forty-nine gates.

By way of example, like the two matters mentioned above

(section 1)

in the number three: (a)

Three as a number,

which is connected and comes in sequence to what precedes it,

and what follows it. (b)

A matter of praise,

by virtue of which three is a matter unto itself,

higher than the two lines.

Similar to Arich and Atik in the Sefirah of Kesser –

for the Shaar HaNun is Kesser: (a)

On one hand, Atik is not only higher than Arich,

but incomparably higher. (b)

On the other hand, Atik and Arich are both one Sefirah

(the Sefirah of Kesser),

therefore it is only said "ten and not eleven"¹¹⁹ and not "ten and not twelve",

because one need not negate Atik as a Sefirah unto itself

(being that it is one with Arich),

for Atik and Arich are one Sefirah.

So too, there are these two matters in Torah

(which was given at the Giving of the Torah when the Shaar HaNun was drawn down) –

as discussed above:

Torah is one of the three lines and pillars,

and it comes in sequence after the first two lines of gemilut chasadim and avodah.

For Torah is a matter in and of itself,

higher than all matters.

These two aspects in Torah are also expressed in Torah itself:

Talmud Torah is one of the 248 positive commandments.

Yet Torah is higher than all commandments –

"Talmud Torah is equivalent to all of them." And the distinction:

Being one of the 248 positive commandments, Torah corresponds to one specific limb among the 248 limbs corresponding to the 248 positive commandments¹²⁰.

However, when Torah is higher than all 248 positive commandments

("Talmud Torah is equivalent to all of them") –

it is called "blood"¹²¹,

regarding which, in relation to the 248 limbs, one cannot even say that blood is "equivalent to all of them" –

because "the blood is the soul" *¹²¹,

blood is not of the same category as the 248 limbs.

The distinction between these two aspects in Torah also emerges in the distinction between Torah that is studied specifically after tzedakah and tefillah,

which is when Torah is connected with the other two lines,

and the Torah that is recited before tefillah

(Birkat Kohanim and the Oral Torah),

the aspect in Torah that is higher than both lines, etc., as above

(section).

Based on this, the connection of "And Moshe ascended to Mount Nevo" with the present ushpizin is further understood:

Regarding Yaakov and the Alter Rebbe, whose aspect is Torah,

there are these two levels in the Sha'ar HaNun and in Torah

(when Torah is connected with the other commandments,

and when Torah is higher than all matters)

which are revealed in completeness at the time of "And Moshe ascended to Mount Nevo",

Nun bo,

as discussed earlier, both regarding Yaakov,

that he has both names "Yisrael" and "Yaakov" corresponding to the inner dimension of Torah and the revealed dimension of Torah;

and regarding the Alter Rebbe,

that in the inner dimension of Torah

(Chassidus)

and the revealed dimension of Torah

(the two lights)

there exist these two levels

(as above section):

When Chassidus and the revealed dimension are two lines in the study of Torah

(as this emerges from the aspect of understanding and comprehension).

When they are one thing –

in one name "Shneur". As is seen openly in the Torah of the Alter Rebbe in Tanya and in Shulchan Aruch

(as above).

These two levels are also expressed in the actual study of Torah:

There is the study of Chassidus and the study of the revealed dimension as two separate lines. Additionally, there is also the study of Chassidus before tefillah, etc.,

which is when Torah is higher than the division into lines

(analogous to the higher level in the study of Torah that comes before tefillah).

And in addition to this:

Also the two names of Yaakov,

"Yisrael" and "Yaakov",

and of the Alter Rebbe,

"Shneur" and "Zalman",

correspond to the two levels mentioned above.

And the lesson from "And Moshe ascended to Mount Nevo" is,

that these two aspects of Torah

(both levels in the Sha'ar HaNun)

must come together. Until it must be drawn down into "Arvot Moav".

Regarding this, the lesson from the present ushpizin –

Yaakov and the Alter Rebbe –

is that these two aspects in Torah must come together. Until it must be drawn down from "Shneur" into "lizman",

into the world

("Arvot Moav").

Analogous to how in "shlosha" the two matters of number

(like "lizman")

and praise come together.

And this matter pertains to all Jews

(as stated above that "And Moshe ascended" exists within every Jew),

for also within Jews there are these two levels:

Jews are "ama telita'ah"¹²². This contains two things:

They are one nation,

higher than the division into lines,

and the nation is a "telita'ah"

(like "shlosha" as praise, not as number).

And although it is said "ama telita'ah" and Rashi explains that "ama telita'ah" refers to the division of Jews into Kohanim, Levi'im, and Yisraelim –

this is already

when the one nation subsequently descends into a division of details:

In particular –

six hundred thousand of Israel,

in greater generality –

twelve tribes,

and in even greater generality –

Kohanim, Levi'im, and Yisraelim

(three as number),

and each type has its roles and services,

and the Kohanim bring out the Yisraelim, etc.

But this is all when Jews are divided in particular;

but essentially they are one nation,

"goy echad"¹²³. And the matter of "goy echad" is drawn down "ba'aretz"¹²⁴,

into "Arvot Moav".

The lesson regarding practical application:

From this day we derive that there must be joy connected with the aspect of Torah in particular.

And this must also descend into good resolutions in all matters of Torah and the study of Torah –

beginning from where Torah is a matter in its own right, “equal to them all”,

and how Torah includes within itself the other lines,

and together with this, how Torah is connected with the other lines.

And standing still on the day of Shabbat, one has in addition the aspect of delight –

“and you shall call Shabbat a delight”¹²⁵. In addition to the aspect of joy that one has from the Festival.

And as was discussed earlier¹²⁶ at length

(apparently the lengthiness about this now)

the difference between delight and will:

delight is connected with rest –

like “the Ancient One whose mind is concealed”¹²⁷. And will is connected with running and storm and joy.

And when Shabbat and Yom Tov come together

(as today)

it shows a Jew –

that he is given everything,

both delight

(rest)

and will

(running and joy and storm).

May it be His will that there be a joyful Shabbat and a joyful Yom Tov,

and a joyful [time] always,

And especially since we are now in the time of the Simchas Beis HaShoevah, about which it is said, “Whoever has not seen the Simchas Beis HaShoevah has never seen joy in his life”¹²⁸,

and the explanation of this is known,

that one who sees the Simchas Beis HaShoevah then sees “joy in his life” –

joy in all matters entirely,

and throughout the entire year,

As is known that from “the time of our joy” in the month of Tishrei, the letters of which spell “beginning”¹²⁹,

joy is drawn forth upon the entire year.

Until the ultimate joy –

“and eternal joy upon their heads” in the true and complete redemption through Moshiach our Righteous One,

And the perfection of the people goes together with the perfection of the Torah in the perfection of the Land.

And “they shall awaken and sing, you who dwell in the dust”¹³⁰,

and among them –

the Ushpizin:

Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and David,

and the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe, the Tzemach Tzedek,

the Rebbe Maharash and the Rebbe

(the Rebbe Rashab) of blessed memory.

And we shall sign and say of our own –

His Holiness, my father-in-law, the Rebbe, the Nasi of our generation,

And they are all among them,

speedily in our days,

and literally immediately.

* * * * * * * * *