English translation — שיחת ליל ד' דחג הסוכות, מוצאי שבת חול המועד סוכות ה'תשד"מ – לאחרי תפלת ערבית –

His Holy Presence, the Rebbe, may he live for many good years, announced:

Good Yom Tov.

The special service of this night

(in addition to all the matters of every night and every Motzaei Shabbat)

is –

the matter of “Simchat Beit HaShoevah”.

And regarding this itself

(in the matter of “Simchat Beit HaShoevah”)

we have already been holding for several nights after the first night and we are preparing for the coming nights;

but,

as discussed above

(on the previous nights),

in addition to the common aspect of all nights, there is a novelty in each night,

because “each day does its work”¹.

Consequently, it is understood,

that one must seek and find the unique matter of this night,

and as discussed many times,

that this must be understood even by the “simplest of the simple”.

What is the novelty of this night compared to the nights before it? Regarding the coming nights –

we have not yet arrived at them;

but what is the novelty compared to the previous nights?

This is simply:

On the previous nights, the “Simchat Beit HaShoevah” was limited to the modes of joy permitted on Shabbat and Yom Tov;

tonight is the first night

(in this year)

when one can celebrate the joy without restrictions of Shabbat or Yom Tov.

For although this concerns a holy restriction,

and not a restriction that makes it “smaller”,

but on the contrary –

a restriction that “elevates” to a higher mode in Simchat Beit HaShoevah –

Nevertheless,

since “the deed is the main thing”²,

in this

(in deed)

there is the difference between Shabbat and Yom Tov and “weekdays” regarding “Simchat Beit HaShoevah”:

Regarding thought and speech,

this

(Simchat Beit HaShoevah)

is certainly not mundane speech, Heaven forbid;

on the contrary –

it is entirely a mitzvah. The restriction is only regarding the matter of deed.

Therefore, since “the deed is the main thing”,

and especially in the “World of Action”,

and particularly on Sukkot, which has a connection and relationship with “the fallen Sukkah of David” –

as the Alter Rebbe explains in Iggeret HaKodesh³,

that the “fall” is in the World of Action,

and furthermore –

this has a special connection with Motzaei Shabbat,

when one celebrates “the meal of David, King Mashiach”⁴,

connected with “the Sukkah of David” –

it is understood,

that in this lies the special quality of this night.

Another novelty of this night compared to the nights before it:

When speaking about the Ushpizin of the first nights –

one knows each night who the Ushpizin are,

and it is not possible to add to this:

The first night⁵ –

Avraham,

and the Chassidic Ushpiz⁶ –

the Baal Shem Tov;

The second night –

Yitzchak,

and the Chassidic Ushpiz –

the Maggid;

And the third night –

Yaakov,

and the Chassidic Ushpiz –

the Alter Rebbe.

When it comes, however, to tonight,

in addition to the custom of all who follow the AriZal that the Ushpiz is Moshe Rabbeinu,

and the Chassidic Ushpiz is the Mitteler Rebbe –

there is another opinion,

that tonight the Ushpiz is –

Yosef⁷.

[That is:

In addition to the accepted opinion,

that Yosef comes after Moshe and Aharon,

there is an opinion,

that the Ushpizin come according to the order of the generations,

and consequently Yosef comes before Moshe and Aharon. But on the other hand,

also according to a third opinion brought in the Zohar, Parshat Pinchas,

that one adds “Shlomo”,

in which case one must remove one of the others (for there cannot be more than seven),

also according to this opinion, after Yaakov come –

Moshe, Aharon, David, and Shlomo,

consequently tonight’s Ushpiz is –

Moshe].

And since “these and those are the words of the living God”⁹,

meaning not only that

(the opinion that the halachah is not like it)

is a correct opinion that has no relevance to practical halachah, but,

as explained in Chassidus¹⁰ –

it is a true opinion also for halachah,

only in a different world –

it turns out,

that in a different world the Ushpiz of tonight is –

“Yosef”;

and since all worlds together constitute one order of descent,

it is understood,

that an addition in one world –

affects all other worlds.

Consequently, the second novelty of this night is understood,

that there comes a special lesson also from “Yosef”,

a lesson which is instruction and empowerment, etc.

The practical lesson from the two aforementioned novelties of this night:

The reason why specifically on this night there are no restrictions of Shabbat and Yom Tov,

regarding joy in matters of action,

and since it is permitted to do them, this is a proof that their time and effect is specifically on this night –

the simple lesson is that "the deed is the main thing."

That which was spoken about yesterday,

that the joy must also pass through the public domain,

which is the "World of Action"

(as explained in the writings of the Arizal¹¹ in the elucidation of the matter of the four domains of Shabbat).

This is seemingly the same matter,

that the main thing is the action in the World of Action,

the world of deed

(which "is the main thing").

Since, however, one is also speaking to a simple person,

when this night comes,

one tells him:

First and foremost, you should not be downcast about yourself,

because although when it comes to the secrets of the matters,

or even the homiletical and allusive meanings

(understanding and comprehension)

of the matters,

you have not yet reached them –

you must know,

that the essence of all these matters is –

the actual deed,

and this is emphasized on this night,

when the joy of the Simchat Beit HaShoevah passes also through the power of actual deed.

Furthermore:

When one tells the simple person that the deed is the main thing –

the emphasis is thereby,

that not only can he accomplish exactly like other Jews,

but furthermore –

he can accomplish more than other Jews!

And as has been said many times,

that the matter of action and acceptance of the yoke is easier to effect with a simple person:

He has no confusions from reasoning and rationales and explanations and allusions, etc. –

he knows only one thing,

and simply:

"I was created to serve my Creator"¹²,

which means the matter of actual deed. As the Alter Rebbe also emphasizes in Tanya¹³ how the main thing is the matter of actual deed.

And particularly according to the parable¹⁴ that is also brought

(its analogy)

regarding Rosh Hashanah¹⁵,

that when one wants to lift an entire building –

one lifts it specifically from its bottom,

if one lifts it from its middle,

a part of the building will remain unlifted,

and consequently –

there is also a lack in the lifting of the part that was lifted

(because it is not a complete building);

specifically when one lifts a matter from its bottom it is lifted entirely,

and specifically this is the way to effect a complete elevation also in the higher levels.

From this is understood the advantage of the matter of deed in general,

and the advantage of a simple person, etc.

And it is known what the Tzemach Tzedek brings down *¹⁵ from a great one in Israel¹⁶ that "I pray with the knowledge of this child",

and he brings this into Chassidic teaching,

where it speaks regarding the matter of prayer –

because the foundation of prayer is "from its bottom",

from the "knowledge of the child".

And the rationale for this is understood according to the explanation of today's Chassidic ushpizin,

the Middle Rebbe,

in Ateret Rosh at its end¹⁷ –

how the general intention of the mitzvot

(which is equal in all the mitzvot),

"Who has sanctified us with His commandments and commanded us",

which is also the intention of a child –

is the main thing of all main things.

And in the language of the Rebbe of our generation,

that the essence and simplicity of a Jew

("child") –

grasps the essence and simplicity of the Most High¹⁸

(as also explained in his discourse "Atem Nitzavim"¹⁹,

as well as in several talks and places,

in addition to what is explained in the words of our Rabbis who preceded him,

whose place he filled).

And from this is also the instruction regarding "your heads, your tribes":

When one approaches someone who belongs to "your heads, your tribes",

and one tells him,

that tonight is the first time in the Simchat Beit HaShoevah of this year when he can utilize all the matters of actual deed –

one must immediately warn him:

Just as you belong to "your heads, your tribes",

you will immediately sit down to learn with understanding, depth, and comprehension –

as befits "your heads, your tribes" –

the intentions, distinctions, and innovations

(discoveries)

that exist in the matter of "the deed is the main thing"...

And to such an extent,

that you will learn until the light of dawn,

"until their students came and said to them, 'Our teachers, etc.'"²⁰...

And if the students will not come –

you will learn even later,

until after the time of the water libation during the day!

You should know,

that this is a time-bound mitzvah,

and a "transient mitzvah" –

and consequently,

no matter how great it may be,

its contribution to Torah etc. –

nevertheless, first and foremost one must ensure that the mitzvah is actually performed!

And as the Alter Rebbe elaborates in Tanya¹³,

that even if one "intended all the intentions",

and there was not, Heaven forbid,

any actual deed –

he has not fulfilled the mitzvah! Because the mitzvah is that which "Who sanctified us with His commandments and commanded us",

to fulfill the command of Hashem in actual deed!

And the lesson –

the heads of your tribes –

is relevant to everyone:

In general, the matter of understanding and comprehension is not only for "the heads of your tribes",

rather everyone is connected to it,

And particularly in our generation,

according to what is explained in M"a²¹ a wondrous thing,

that in these generations of ours there are no such ignoramuses as there were in the time of the Temple

(because just as there is a lack in the ascent, there must also be a lack (for the better) in the descent),

Consequently, one must ensure regarding everyone

(just as regarding the heads of your tribes),

that he should know that "the deed is the main thing" regarding actual practice.

And more simply:

Although everyone must also fulfill time-bound mitzvos,

the Yom Tov meal,

the meal in the sukkah with the blessing "to dwell in the sukkah" and all the matters,

and especially now there must be

(in addition to the matter of Havdalah)

the "meal of King David the Messiah" –

one must not forget about the Simchas Beis HaShoevah.

That eating the meal and Simchas Beis HaShoevah are two separate things,

as understood from the Gemara's account²²

(for even a story in the Torah is a part of Torah²³)

regarding the manner in which they celebrated "Simchas Beis HaShoevah",

that the matter of eating a meal is not mentioned there. And this is also simply understood –

because for "Simchas Beis HaShoevah" one needs from the human side only the "and you shall draw",

that there should be "water",

and the drawing should be "with joy"²⁴. The "wellsprings of salvation" the Most High has prepared;

the Jew needs to do three things:

the "joy",

the "and you shall draw",

and "taforo da flacho" –

the "and you shall draw" should extract the "water" from the spring.

And regarding practice in the time of exile, it means –

that there should be joy in its simple sense.

In this matter of "Simchas Beis HaShoevah" there is another matter,

that in addition to that which one must rejoice oneself –

one must also gladden "his portion in the world".

That although "his portion in the world" means only a specific portion,

seemingly –

there is, however, an even greater matter:

Every Jew has the power that there should be "and subdue it"

("the earth")²⁵ –

that he should conquer the entire world!

And seemingly,

he argues:

What does it mean? How can the conquest of the entire world be through him –

he has no more than "his portion in the world"?!

But they say,

that "his portion in the world" means as the matter was given from Above,

but through his service he can attain a level where "if he merits" "he takes his portion and the portion of his fellow"²⁶!

But he can still be not

(so)

satisfied:

Why does he need to take the other's portion?

Then the answer to this is,

that there is another matter:

He does not, Heaven forbid, need to take another's portion

(even not from one who conducted himself improperly);

rather, if "he merits" –

"they add to him"²⁷ life upon his life;

consequently it is understood,

all the more so,

that they add in all his matters in the world,

until he can conquer the entire world.

Where is it stated in the revealed [Torah]?

It is an explicit ruling in the Rambam²⁸,

that every Jew has the power

(if he merits)

that through one deed he can bring salvation and deliverance to the entire world

(not only "his portion in the world").

That this is in addition to the Aggados of Chazal of "for my sake the world was created"²⁹,

and "the entire world was not created except to accompany this one"³⁰ etc. etc.

And since all the aforementioned lessons are matters in Torah,

that "the Torah is eternal"³¹,

not only "eternal" in the sense of "it will not be exchanged"³²,

rather "eternal" also regarding its lessons –

that all its lessons are eternal lessons,

consequently it is understood,

that all these matters are eternal lessons.

Now, in addition to this, that in every single moment there is a lesson in Torah,

and in the language of the Alter Rebbe³³ that one must "live with the time"

(i.e., to extract a lesson in life from that part of Torah which is relevant to that time),

or –

according to the teaching of the Baal Shem Tov³⁴,

that everything that a person sees or hears,

is now,

at this moment,

a matter from which he can,

and therefore must,

extract a lesson in how to serve the Most High –

in addition to this,

the lesson of every single moment is also an eternal lesson.

And especially when one is in a general month³⁵, and

(in this general month itself)

on a Festival –

then this is drawn down as a "lasting effect" upon the entire year.

And the manner of the effect,

how it is drawn down and affects the entire year,

depends on the manner in which one does it the first time when one learns this lesson.

The study and lesson that one learns from the ushpizin of this night:

The ushpizin of this day –

Moshe Rabbeinu and the Mitteler Rebbe –

have a revealed connection to the portion that is studied this day,

the beginning of Parshas Vezos HaBerachah,

and the very beginning of this section has a connection to the beginning of the day,

which is this night.

The beginning of Parshas Vezos HaBerachah is³⁶ –

"And this is the blessing with which Moshe, the man of G-d, blessed... Torah was commanded to us by Moshe, an inheritance of the congregation of Yaakov."

Here we have immediately the revealed connection to Moshe,

both from the aspect of the blessing

("with which Moshe blessed"), and,

and even more so –

from the aspect of the matter of "an inheritance of the congregation of Yaakov",

which brings out even more the connection with Moshe Rabbeinu:

The Torah that "was commanded to us by Moshe" is in a manner of "inheritance",

that it is drawn down to every Jew like an inheritance –

and the essence of inheritance is,

that regardless of any reasons or explanations, even an infant who has just come into the world is an "heir"³⁷. And since Moshe Rabbeinu says that he is the one who bequeaths it –

it is understood that one inherits everything!

And this has a connection to the Mitteler Rebbe:

It is known³⁸,

that the innovation

(novelty)

of the Mitteler Rebbe was –

the matter of "Rechovos HaNahar",

the expansion in the study of Chassidus.

And this is a wondrous thing,

that even relative to the Alter Rebbe, the Mitteler Rebbe was in the aspect of "Rechovos HaNahar". And it is explained³⁸,

that this is analogous to the advantage of the sefirah of Binah over the sefirah of Chochmah³⁹:

Although in general, Chochmah is a "point in a chamber"⁴⁰ with all the storm that is in the matter;

nevertheless, there is an advantage in "Binah". Because specifically there is the matter of "Rechovos",

the revelation of "the expanse of the Essential Self"

(which is in "Binah" more than in "Chochmah"),

as explained in Chassidus⁴¹

[and is based on what is stated in Kabbalah],

also in the Chassidus of the Mitteler Rebbe⁴²,

how Chochmah and Binah have two distinct roots,

and one has that which the other does not.

And seemingly –

what business is it of people of our stature to enter into the distinctions between the Alter Rebbe and the Mitteler Rebbe,

and to seek some matter that comes from the Mitteler Rebbe? The explanation of this is –

as discussed above⁴³ –

that if one utilizes it for fear of Heaven,

then the Rebbeim permitted it⁴⁴,

provided it is based on the general principles of Torah in general and on the general principles of Toras HaChassidus in particular.

And the lesson from this in simple terms is –

that even the simplest of the simple has a connection to the study of Chassidus in a manner of "Rechovos HaNahar"!

He asks the question:

What connection does he have,

the simplest of the simple,

to the "Rechovos HaNahar" of Chassidus? –

The answer to this is –

in the aforementioned verse,

"Torah was commanded to us by Moshe, an inheritance of the congregation of Yaakov." That all parts of the Torah were given as an inheritance to every Jew!

Consequently,

not only does he have a connection to the "Rechovos HaNahar" of Chassidus,

but this is his inheritance,

it belongs to him! He has the choice whether to use it or to let it lie unused;

but it is his property,

so to speak.

Consequently, it is also understood how he has a connection even to "Rechovos HaNahar",

because the matter of an "heir" is,

that he stands in the place of the one who bequeaths. And as explained in Nigleh⁴⁵,

that an heir is not simply a second party who continues the matters of the one who bequeaths,

but he is in the place of the one who bequeaths himself.

It is mentioned that there are things in the "inheritance" which he still needs to "unpack",

also the matters of "Rechovot HaNahar",

but he is the heir of everything.

[And as explained⁴⁶ regarding Rosh Chodesh and the month of Tishrei in general,

that then one receives the entire "merchandise",

and during the year one arranges it on the "shelves",

and one uses all the matters of the merchandise for their purpose and in their proper and complete manner].

From this there is also the lesson regarding Simchat Beit HaShoevah:

Since "Morashah Kehilat Yaakov",

that Torah,

the entire Torah,

is his thing,

every Jew's thing –

therefore,

when one asks him "Why are you dancing at Simchat Beit HaShoevah?" –

his answer is not that he is dancing "at his brother's wedding",

but rather this is his wedding";

his Beit HaMikdash,

his Beit HaShoevah,

his "Ushavtem Mayim" and his "Simchah".

They indeed gave him the choice,

and if he wants he can go lie down to sleep –

but the "Simchah" is his!

And as discussed,

it could be that he will go lie down to sleep. He heard something that he liked or didn't like and he fulfilled his "obligation" –

no one can have any claims against him –

he goes off to his lodging

(and especially since he has good hosts) –

and lies down to sleep!

And he claims,

that if he goes at that time to sleep in the sukkah –

he will even fulfill a mitzvah⁴⁷!

They tell him,

that here we are not speaking about the mitzvah of sleeping in the sukkah;

we are speaking about "Simchat Beit HaShoevah"!

And "Simchat Beit HaShoevah" has the advantage that "from there they draw Ruach HaKodesh"⁴⁸ –

which regarding sukkah it does not say!

It is stated in the discourses⁴⁹,

that "Sukkah" is from the term "Yiskah" –

that "Sukkah with Ruach HaKodesh"*⁴⁹

(which is the connection of sukkah to Ruach HaKodesh),

but the matter of "drawing Ruach HaKodesh" was only in "Beit HaShoevah",

and in "Simchat Beit HaShoevah"

(as it is brought⁵⁰ on the verse⁵¹ "And it came to pass, when the minstrel played, that the hand of Hashem came⁵² upon him").

And that which he asks,

that he has no explanation for this,

and he does not understand it,

and moreover,

for him it is the opposite –

they tell him:

It makes no difference;

and as the well-known parable⁵³,

that one must know what the wise men sitting in the wagon think,

and they know the true matters.

There is indeed,

and there must be,

the existence of the wagon-driver and the existence of the horses with the oats etc. –

this is however a "secondary of secondary" relative to the matter about which it is being spoken by those sitting in the wagon.

The practical lesson from all that was said:

If there was the matter of Simchat Beit HaShoevah in the three previous nights

(and certainly it is not just "if there was". Rather certainly there indeed was the joy,

because "all Jews are presumed to be kosher"⁵⁴ also the entire year;

all the more so when one is already after the service of the month of Elul and the Selichot days and Rosh Hashanah and the Ten Days of Repentance and Yom Kippur and the four days between Yom Kippur and Sukkot (which the four days correspond to the four letters of the Name Havayah of the upper Name Havayah,

as known from the sichah of our Nesi'im about this⁵⁵)] –

One could think,

that "after three times it becomes a chazakah"⁵⁶:

We have already celebrated Simchat Beit HaShoevah three times,

it has become a chazakah,

therefore one will continue in the joy on the remaining nights in accordance with the chazakah;

one need not add anything new.

To this they say:

That is not what is wanted! Acting according to the chazakah is indeed also a great thing;

but this does not come to a matter of novelty,

"new faces" –

which he can add!

That the essence of the joy itself

(which is indeed the subject of Simchat Beit HaShoevah –

that "whoever has not seen Simchat Beit HaShoevah has never seen joy in his life"⁵⁷)

is connected specifically with a matter of novelty,

new faces,

and as known the law regarding "Sheva Berachot"⁵⁸.

Consequently,

when the fourth day arrives,

after having three days of chazakah –

one must immediately ensure,

that one has not only chazakah,

but also a matter of chiddush –

"new faces have come here";

i.e., the joy of Simchas Beis HaShoevah should be in a renewed manner,

the joy should have for him a "new face" –

consequently, it becomes a joy with all seven matters and seven expressions of joy.

And especially taking into consideration,

that this is a joy of chiddush,

a joy that takes him out of the rule of "he never saw joy in his life":

since "he saw the Simchas Beis HaShoevah" –

he can have a true vision of joy,

and it becomes for him "joy in his life."

And especially knowing that he is all his days an oved Hashem –

"all your deeds should be for the sake of Heaven"⁵⁹ and "in all your ways know Him"⁶⁰,

and avodas Hashem must be with joy –

consequently,

he must endeavor,

to be "one who sees the Simchas Beis HaShoevah",

so that he can see the "joy in his life",

in his avodah throughout the entire year.

And as mentioned above:

one can say in all this many and many explanations –

but first and foremost one must know about the simple explanation,

that "the deed is the main thing",

that there should be joy in actuality,

and for everyone together.

To this is added another lesson from today's Chumash portion:

After "Morashah Kehilas Yaakov" it says in the verse⁶¹ "And He was king in Yeshurun, when the heads of the people gathered, the tribes of Israel together."

From this is the lesson,

that even when it speaks about Moshe Rabbeinu in his greatness,

how he was a king, as it is said "And He was king in Yeshurun"⁶² –

it depends on "when the heads of the people gathered",

on all Jews!

From this one learns regarding the joy of "Simchas Beis HaShoevah" that each one must know that he must effect the joy also among all other Jews,

and reveal it and arouse it and encourage it in every one who belongs to "Kehilas Yaakov".

He may indeed be the greatest "yotievedam",

and it could be that he is indeed the greatest –

he must however remember that his greatness is dependent on "when the heads of the people gathered, the tribes of Israel together."

I.e., the verse warns here:

It is entirely insufficient the "when the heads of the people gathered",

that he should gather all the "mizrach-vent" Jews,

and seat them at the head and rejoice with them together! No! Immediately after this comes "the tribes of Israel together",

i.e., all Jews who belong to "the tribes of Israel".

And upon this comes another emphasis:

Not only must one gather "heads of the people" together with "the tribes of Israel" –

rather this becomes a reality of "the tribes of Israel together".

I.e., they become one single reality!

And this is accomplished specifically through the tribes of Israel,

through all Jews,

as the verse itself distinguishes:

First it says that there is a "king",

then it says that there are "heads of the people" –

"heads" in the plural;

it is more than that they gather themselves,

and specifically through "the tribes of Israel" in the plural the sum total becomes in a manner of "together",

in complete unity,

until this also affects the heads of the people,

upon the princes of the tribes:

because the tribes become "together",

one reality,

consequently also the "heads of the people" become one reality.

And it can be said,

that this is the effect that "And He was king in Yeshurun" has:

Specifically through the fact that Jews stand in a state of unity,

a "single nation" –

they coronate Moshe as king of Israel,

"one matter for a generation"⁶³.

And as this is regarding "make Me king over you" of the Most High⁶⁴,

it is explained in Chassidus⁶⁵,

that the kingship and coronation comes through the matter of kabbalas ol,

in which all types of Jews from "your heads, your tribes" are equal,

until "the drawer of your water"⁶⁶,

i.e., that although ten types are enumerated⁶⁷,

when it comes however "before Hashem your G-d" they stand in a state of "all of you" "as one",

and stand in a manner of "stand –

king"⁶⁸,

"who are the kings? The Rabbis"⁶⁹.

So too is this in the intermediary that connects,

that connects the King of kings, the Holy One, blessed be He, with Jews,

Moshe Rabbeinu –

"And He was king in Yeshurun".

And in particular, according to the known [teaching],

then regarding this verse itself, there are two interpretations of the word "king":

One interpretation *69 is that it refers to the Most High,

and a second interpretation,

that it refers to Moses our teacher.

According to the above,

that the blessing in the verse "And He was a king in Jeshurun, etc., the tribes of Israel together" relates to all Jews,

"together" – it is [known],

that this is also the connection with the continuation of the lesson,

where the blessing to Reuben and the blessing to Judah are stated:

The difference between Reuben and Judah, simply,

(in a way that is also understandable to the simplest of the simple) is:

Reuben was "the firstborn of Jacob",

that is, his matter is the beginning of the service,

he was born first,

for the beginning of the service is in "nature",

in "action".

However, Judah is the one who, after the service of Jacob and his sons, it was established that he should be the "king among his brothers",

that is, his matter is –

the end and purpose of the service,

the service of "king".

And these two matters –

the beginning of the service and the purpose of the service –

are immediately mentioned at the beginning of the blessings,

immediately after one includes all Jews in the blessing,

"together the tribes of Israel",

in order to bring out immediately at the beginning of the blessings the general principle:

its beginning and its end,

of which "their beginning is embedded in their end and their end in their beginning" *71.

And in more detail:

The matter of Reuben,

the beginning of the service,

alludes to that which at the beginning of the day one says "I give thanks before You",

which is the connection to the name "Reuben" from the term "seeing" *70,

because when one says "before You",

it is a sign that one sees the one to whom one gives thanks

(for if not, one would have to say in the third person,

"before him",

not in the second person "before You");

and whether the body knows it or not –

this does not change the true reality.

And through the fact that one says it in speech,

this is like the explanation regarding the matter of "until he says 'I want'",

that speech brings out the innerness in revelation;

consequently, one has both things:

both the innerness and truth of the matter;

and the revelation of the matter in speech.

And the matter of Judah is the perfection of the service,

the silent prayer –

for Judah, his matter is indeed thanksgiving and self-nullification,

as explained in Torah Or, Parshat Vayechi *72 and in many places,

that this is what is stated regarding the birth of Judah "this time I will thank the Lord...

and she stopped bearing",

of which "and she stopped" is the matter of the silent prayer.

And here one sees another connection to the Chassidic guest,

the middle Rebbe:

Superficially, one could ask:

How can one include both matters of Reuben,

the beginning of the service,

with Judah,

the purpose and conclusion of the service? –

The answer to this is –

that one has the matter of "Rechovot HaNahar" (the broad spaces of the river),

which is "the expanse of the Essence",

a matter of utter boundlessness,

which superficially it is not possible that a being of limits could receive it –

however,

as stated above,

regardless of whether one has understanding and comprehension of it or not,

it is "an inheritance of the congregation of Jacob". It is entirely his inheritance immediately upon his coming into the world,

and especially since he has already utilized a part of the inheritance. And there is much to elaborate on this.

And the main thing is –

the matter of actual action,

both with oneself and with the entire surroundings that belong to "the congregation of Jacob".

And furthermore –

as stated above

(section 8)

a Jew must act also upon the entire world around him,

in a manner of "and subdue it".

And this too is learned from the blessing of Judah at its conclusion,

where it speaks about the effect upon the entire world

("his hands are sufficient for him, and You will be a help against his enemies" *74).

And since "I do not ask etc. except according to their strength",

it is not only that the matter

(as a portion in Torah)

was given to each one as an inheritance;

but who knows if he can "grasp" it,

or "grasp" it specifically on this night –

rather, furthermore,

since "I do not ask etc. except according to their strength",

and this is the measure of the present day

(and consequently –

a directive for the day,

according to the word of the old Rebbe that one must "live with the time"),

and in this very measure –

the conclusion and seal of the lesson –

It is certain that in addition to this, that this was given to him as an inheritance,

he cannot think that he cannot utilize it,

because he was certainly given the power that he should dance on this night specifically in a manner that he should make the entire world dance around him!

And as mentioned above

(section 68),

that he asks the question:

Does he not have more than his portion in the world? –

They say:

No! You have the entire world! It only depends on you,

that there should be the "and subdue it,"

that you should want to conquer it –

and then you can conquer it. Since you go in the way of Yehudah,

in a manner of gratitude and self-nullification.

Because since he goes in a manner of gratitude –

it does not matter to him what his powers are,

for he knows that he goes on a mission of the leader of our generation,

who said that there must be "your springs shall spread forth outward,"

in the entire world –

in all kinds of languages and in all kinds of places,

and since "he paved the way,"

one can certainly carry it out!

And regarding this was the instruction of the leader of our generation concerning the dissemination of Judaism,

until that he sent emissaries throughout the entire world,

not waiting until there they will become aroused and they will ask him that he should send an emissary –

he sent an emissary,

and the emissary then aroused etc.,

and revealed to them the matter of "an inheritance of the congregation of Yaakov,"

until that they should utilize the "inheritance"

(that it should not remain lying on the shelf),

and out of joy and goodness of heart.

The summary of all that was said:

Since "the deed is the main thing,"

one should celebrate the "Rejoicing of the House of Drawing,"

and even though there are already in this the three times of chazakah –

one should do it in a renewed manner,

like a completely new thing,

"new faces have come here."

And particularly in this year, tonight

(Motzaei Shabbat)

there is the matter of "the meal of David, King Mashiach,"

which the meal is "blood and flesh become like his flesh,"

and the simple explanation of this is,

that he eats together with David,

and furthermore –

this is David's meal,

from which his "blood and flesh" become;

Consequently it is understood,

that in this year, his blood and flesh with which he dances or has danced or will dance or is now dancing –

have within them the matter of "the meal of David, King Mashiach."

And if he will dance during the meal –

it is also not a problem...

Indeed, it was spoken earlier

(section 7)

that in the Gemara story about the Rejoicing of the House of Drawing it is not mentioned that they ate during the actual event –

but when he will celebrate "the meal of David, King Mashiach,"

and he will desire to perform a dance,

and not just "to perform a dance,"

but as it is recalled in "the Rejoicing of the House of Drawing,"

even if he will do it during the meal –

it is "may your strength be straight"!

And when one says "may your strength be straight,"

the simple explanation of this is,

that not only does one confirm that he has strength,

but one says "may your strength be straight."

This does not mean, however, that with this

(that he will dance during the meal)

he will fulfill his obligation,

for then there are indeed several limiting matters –

and the purpose is,

that his joy should be in such a manner that he should effect upon the entire world,

as above –

as one learns from the blessing of Yehudah.

And the effect in the entire world is through that which he begins with the dance with his feet in his place –

he does it, however, in such a manner,

with such a joy,

that this becomes spread throughout the entire world!

In former times they would hire themselves out,

how can one perform an action in a specific place and through this effect in the entire world. But in current times this is an understood and simple thing.

And as spoken several times,

that according to the teaching of the Baal Shem Tov that from every thing that a person sees or hears one learns a lesson in the service of God,

one must learn a lesson also from that which has been innovated in this time of ours,

that when a Jew says a word in one place and at a specific time –

there are devices which transmit that word to the entire world,

and one hears it within the time it takes to speak

(which according to the law is "within the time it takes to speak is considered as speech"),

and furthermore –

one hears it simultaneously,

in an instant.

And when the Jew says it as it needs to be,

not only are his words heard throughout the world,

but they are perceived!

[And as discussed above regarding the matter of "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth,"

that when a Jew says the words of Moses our teacher –

the heavens and the earth and its fullness hearken to his words,

and they carry out that which he speaks!].

It is therefore understandable from this,

how the effect of joy in one place –

influences the entire world.

And in addition to the aforementioned lesson regarding spiritual matters,

how the joy in one place affects the entire world

(which is understood through the analogy of the physical devices that have been revealed in our time) –

this also pertains to physicality in its simple sense:

Previously, it was thought that spirituality has no limitation,

but physicality must have a limitation;

consequently, one could begin to think whether one is already entirely spiritual or one must still refine oneself so that the limitations become nullified;

But now it has been revealed,

that the limitations have been removed also in physicality,

one sees that physicality has no limitation –

one need only utilize the G‑dly power that the Almighty has placed into "nature"!

What one sees openly is that the power is a G‑dly power –

it is not connected to wires,

nor to any concealing garment;

until this very day, no one knows with what kind of power a voice is carried in the blink of an eye through the devices!

When it comes to the speech of a person in general

(without devices),

one knows how it travels from one place to another:

there are sound waves

[as is also understood from the law of "one who blows into a pit, etc.,"

that because the sound waves of the voice strike against the walls of the pit, etc.,

the halachic question arises whether one has fulfilled the obligation or not, etc.],

and the sound waves are limited in time,

so that for it to reach a specific place, a specific time must elapse

(and according to the distance of the place, the length of time is greater);

But the transmission of sound through these devices that have been recently revealed –

it is drawn,

as mentioned,

in the blink of an eye!

And the devices are accessible to every person;

one need not be a sage and understand the manner of their operation in order to use them. This is also an answer to the question:

How can it be "we will do before we will hear"? One sees this in practice in most of a person's life,

that he does matters which he does not understand –

"we will do before we will hear."

Beginning from the matter that we are now discussing,

that one sees simply how one uses the device so that the word is heard in the blink of an eye in all ends of the earth –

although one has no understanding and comprehension of how this is accomplished,

and moreover –

the matter does not settle in the intellect;

but because it is so in practice –

he does not refrain and uses it and carries it out.

This too is the novelty in the Simchat Beit HaShoevah of today compared to Simchat Beit HaShoevah on Shabbat and Yom Tov:

On Shabbat and Yom Tov, one cannot use the aforementioned devices;

but today is the first night when one can use these devices –

at which time one practically includes in the joy every Jew and all Jews,

who hear it from a distance and in all ends of the earth.

And as has been discussed several times,

when it pertains to halachah that one must hear specifically the voice of a person –

then there is a question whether one can fulfill the obligation through the devices;

but when it pertains that one should know the matter, know at what time Jews are rejoicing in a certain place –

then it is not relevant that one hear a "voice of a person,"

and one can hear it through a sound that the Almighty has placed into nature,

for here the "grasp of a person's hand" is not relevant –

only that the knowledge should reach,

that a certain one is rejoicing in a specific place and at a specific moment in the Simchat Beit HaShoevah,

and cries out that there should be a joy without equal,

and affects the entire year –

so that when one hears the matter and becomes aware of it,

this adds even more to the joy with which one is joyous on one's own

(each one in his place).

And through the utilization of the aforementioned instruments,

and one effects upon the entire world,

the matter of "Rechovot HaNahar" becomes,

an expansion like a river,

until it becomes "Your springs will spread outward"

(which is connected to "Rechovot HaNahar") –

which brings about "I have come with Mar" King Moshiach,

as explained in the well-known letter of the Baal Shem Tov

(that which he heard from King Moshiach).

And particularly when one is at the conclusion of the holy Shabbat,

at which time begins

(as above)

the time of "the meal of David King Moshiach" –

then surely David King Moshiach will be satisfied if one will postpone the meal

(not, Heaven forbid, delay it,

but merely postpone it)

in order to immediately begin with the storm of joy of Bein HaShemashot,

and then continue the joy during the meal and all the more so after the meal –

after there will come "blood and flesh like his flesh" from "the meal of David",

and not merely "David", but rather

(as it is stated in the Siddur HaAriZal *82)

"David King Moshiach" –

then at that time there will come even more into the joy.

That this will further hasten the matter of "Yachad Shivtei Yisrael",

the unification of all Jews openly –

into the one and only "great congregation".

When "a great congregation will return here",

to the Holy Land,

"a land which the eyes of the Lord your God are always upon it, from the beginning of the year until the end of the year".

And in addition there will come into the Land of Israel –

for they will also have the land of the Keni, Kenizi, and Kadmoni,

which also has a connection to the portion of the Chumash of this day,

for the inheritance of Reuven was "Amon and Moav" –

Keni, Kenizi, and Kadmoni.

And since one is already after the four days between Yom Kippur and Sukkot

(which is in the aspect of preparation for the commandments in relation to the commandments themselves),

and before that one had the "intentional sins *87 become for him like merits" on Yom Kippur,

and afterwards one had the days of Sukkot,

both the encompassing matters of Sukkot –

the Sukkah itself;

and the internal matters of Sukkot –

the four species,

beginning with the greatest of the species –

the Lulav –

consequently one has all these matters in the ultimate perfection;

And particularly since the matter of the four species is in a manner of "and they all made one bundle",

which is a parable

(as explained in the Midrash)

for the unity of the four species among Israel,

"Yachad Shivtei Yisrael",

one has the perfection of the people in unity,

together with the perfection of the Torah,

together with the perfection of the Land –

including the inheritance of Reuven,

the inheritance of Yehudah and Shimon,

which includes the entire Land of Israel with the other side of the Jordan, the land of Keni, Kenizi, and Kadmoni.

And the deed is the main thing –

that all these matters come down into actuality,

according to the ruling of the Rambam in the true Torah that "every person must see himself etc. as if he is half liable etc.,

and likewise the entire world is half liable etc.,

if he performs one mitzvah, behold he tips himself and the entire world to the scale of merit and brings about for himself and for them salvation and deliverance".

And particularly since it concerns a deed of joy,

for joy breaks all barriers and all limitations –

then surely will be fulfilled "and immediately they are redeemed".

And if one will look, one will see that one finds oneself in "a land which the eyes of the Lord your God are always upon it, from the beginning of the year until the end of the year",

and in addition one remembers what Chassidus brings down from the Yalkut that in the future the Land of Israel will spread to all lands,

meaning, not only will they conquer the entire world in a manner of "they will be to you for tribute"

(that they will bring "tribute"),

but rather there it becomes the Land of Israel.

And there becomes the threefold cord mentioned of the three perfections,

and in a manner of "and this is the blessing",

pointing with his finger and saying "this" –

that one sees it with physical eyes,

and they all go together "with our young and with our old etc. with our sons and with our daughters",

"and their silver and their gold with them",

the service of love and awe which includes all the mitzvot,

including Torah study and service of God;

and this also effects in the physicality of the world –

"that descended from them"

(from the matters in spirituality),

for since one effects in the root and source,

all the more so that this effects upon the results –

And in general,

according to the wording of the blessing transmitted from generation to generation –

children, life, and ample sustenance,

and in all of them "ample".

And one goes to our holy land in its completeness,

including in a manner of "for He will enlarge",

the inheritance of Reuven and the inheritance of Yehudah,

And both stand in a manner of "together,"

and in a manner of "and this is the blessing" –

he points with his finger and says "this,"

until every Jew points out "behold, this is our God,"

which is connected with that he sees Moshiach Tzidkeinu in a manner of "and may our eyes behold Your return to Zion with mercy,"

with physical eyes,

and this happens immediately,

"and behold, with the clouds of heaven,"

and "I will hasten it" in that hastening itself,

in its simple sense,

below ten handbreadths,

and with joy and a good heart.

Before his departure he began to sing the melody of the Hakafot of his father, of blessed memory.