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

Every occurrence and every thing,

when one looks at it at first glance,

it is merely a single point of time and place;

but when one looks deeper,

one immediately sees that it is a part of several things;

and when one looks even deeper,

one sees that it is a part of very many things.

And so in our case:

Jews have gathered together in a specific place and at a specific moment in time — this is seemingly a single occurrence,

connected to a specific point of time and place;

But it is self-understood that this is a part of many things that happened before,

and will happen after;

and even at the time of the event itself — it also consists of many parts:

of many people and many occurrences that take place at the same moment,

in the same place.

And especially since this is connected with Judaism and with every Jew,

and with the entire Jewish people

(in which there are several details — as will be discussed below in sections 2-3).

And also, it is in a month whose essence is connected with several details:

The month is called "Tishrei," the letters of "Reishit" ¹

(from the word Rosh,

missing an aleph),

which means that this month has the role of being the "head," the brain,

of the year,

which

(like the head of the body in relation to the body)

determines how the conduct of all the days of the entire year must be ².

Also:

Since the resolutions of the month begin with Rosh Hashanah,

when one says "Make Me king over you" ³,

then one acknowledges that the world has a Master,

Who not only created it some time ago,

but constantly creates it anew,

and moreover:

He leads it with Divine Providence every moment,

this brings that one should conduct oneself according to His will and His instruction — because since He is the constant Creator and Leader,

the King, and He is a good and upright King,

then surely all His instructions are good and upright for those to whom He gave them,

and consequently one must fulfill them.

Beforehand one understands,

from the very fact that He is a good and upright King,

that He gave the Torah,

for a good and upright King will not leave those who are under His kingdom to grope in the dark and not know how to conduct themselves,

what one must do,

and what one must not do.

And consequently it is necessary that He gave a Torah,

which is from the word Hora'ah (instruction) ⁵,

and also a Torat Chaim (Torah of life),

meaning that it gives instructions on how to conduct oneself in daily life,

and it is in a clear and luminous manner,

therefore it is also called ⁶ "Torah Or" (Torah is light).

And afterwards one conducts oneself in actual practice according to the instructions of the Torah.

Thus it turns out that Rosh Hashanah is the point from which many details emerge,

for it leads to keeping the Torah,

in which there are many details:

The Torah is not merely an instruction from the outside,

rather it becomes

[as was just said in the evening prayer]

"they are our life,"

in this consists the conduct of every moment of life.

Furthermore:

Since the Torah was given and instructed from the Source of blessings,

from Above,

it is therefore understandable that when one goes according to His instructions in every moment of daily life, this brings the blessings of the One Above into every thing that one needs

[and especially in those things that are suited to a particular time and a particular place;

and for each person according to his needs,

and according to the needs of his family,

and of the entire Jewish people].

Moreover:

The Jewish people is not just a people that consists of Jews,

rather it is a people that consists of those who conduct themselves in a Jewish way,

which also includes "In all your ways know Him" ⁷,

and "All your deeds shall be for the sake of Heaven" ⁸,

which means that wherever one looks, one sees that this is a Jewish conduct;

Even eating and drinking,

which are daily occurrences,

in which one sees no difference between Jews and non-Jews — one also sees that when a Jew eats,

it is not, Heaven forbid, in a manner of gluttony and drunkenness, etc.

[And this is self-understood:

Since one begins with a blessing,

meaning that he blesses the One Above for that which "brings forth bread from the earth,"

that He gave him bread;

and likewise "by Whose word all things exist" on the water that he drinks — it is therefore understandable that he feels that he has the One Above before him,

he feels that "I place Hashem before me always" ⁹,

then consequently his eating and drinking will be,

as befits a situation where the One Above stands by and he has just blessed Him;

this therefore causes that it is noticeable in his eating and drinking that it is a Jewish eating and drinking and a Jewish conduct and daily life)

- this therefore brings out the connection to many things — all things of daily life.

Until that in this is also included that which a Jew sees in all his affairs Divine Providence,

for when a Jew looks and contemplates the occurrences of his personal life,

he sees how extraordinary matters happened according to Divine Providence;

And especially businessmen — who encounter various circumstances and various people — see more Divine Providence.

Although one must conduct his business dealings with faith *⁹,

so that when one runs a business or commerce,

one must conduct it with intellect and calculation,

taking into account the various conditions, etc. — however, those who go with open eyes,

see that after all these calculations and after all the laid-out plans,

the success came from that which sometimes a good turn occurred,

which can be explained only as Divine Providence from the One Above Who wanted the person to succeed

(and more than expected).

All of this demonstrates how this gathering is connected with many details.

On the other hand, this gathering is a matter that unifies and makes from many details a unity — as one sees that many people have gathered,

about whom it is said ¹⁰ "their opinions are not similar to one another,"

each one has his character,

his views and his perceptions,

and nevertheless they gather together. And — for the same purpose.

This unifies them,

and in a manner that not only is there no clash between their different characters,

but on the contrary:

one helps out the other and complements the other.

[And it is simply understood that this brings more success — more than twice as much,

as was discussed at length once,

that the Gemara ¹¹ says,

that when two people together lift a burden,

they can lift not twice as much as one person can,

but much more.

As one also sees in commerce and business,

that when two people join together and they discuss among themselves about their business and affairs,

greater understanding and insight comes — much more than twice as much from one merchant with his own intellect, etc.]

Here one sees both points of the gathering:

On one hand, although it is in a specific place and at a specific time,

it is nevertheless a part of many things,

and as mentioned, it is in such a month when the resolutions that one makes then have special importance,

that according to them one can accomplish many good things during the course of the year.

[- For the month has a special merit and is filled with special blessings from the One Above,

and with (- which is no less important) a special arousal that a Jew experiences in this month,

beginning from the beginning of the month,

which is Rosh Hashanah,

and then during the Ten Days of Repentance and Yom Kippur,

and then on Sukkot, "the time of our rejoicing,"

which is concluded and sealed with Simchat Torah.

At that time every Jew — especially when many Jews gather together — stands in a special arousal,

and there is awakened within him the innermost part of his soul,

the innermost inner powers that every Jew has in his soul,

which is "literally a part of G-d above" ¹²,

and one brings out these hidden powers openly,

and connects them with action, which is the "main thing" ¹³,

then one has great success in this,

and this then affects the entire year].

And especially since in this very month one has gathered in "the time of our rejoicing,"

when one can accomplish even more,

as one sees in the nature of a person that when he is in a state of joy he can accomplish more than when he is not in joy *¹³

(and certainly more than when he is sad).

And particularly when this itself is in a manner that many Jews are together in joy,

in addition to the private joys and businesses, etc. — then one can accomplish very much.

On the other hand, however,

the gathering has the quality of unifying everyone,

and especially when it occurs at a time of such joy that unifies everyone together — the joy of the One Above's festival, which the same festival is with all Jews, and consequently they all become unified through it.

Moreover:

This unifies them all also with the One Above, Who commanded the festival of Sukkot,

and commanded that this should be "the time of our rejoicing" — consequently all those gathered become unified,

together with the entire Jewish people,

through the fact that they all celebrate the same festival at the same time;

and they all unify themselves with the One Above

(Who is the Source of blessings).

Another thing:

The place where one has gathered is also connected with unity,

for it is a place where all together pray to the same One Above,

and all together have the same Torah lessons,

for at home each one learns his own lessons,

but in a synagogue and study hall all who are there learn,

the same lesson,

and especially according to what the Alter Rebbe says ¹⁴ that even one who has his own lessons

[meaning that in this way he can accomplish more],

when he enters a place where Jews sit together and learn the same subject in Torah,

he must join them

(and then he is indeed more successful in his Torah study].

All these points emphasize all the more the true unity that truly exists between every Jew and all Jews;

although each one of them has his occupation,

his character and his worldview,

nevertheless they become unified,

and in a manner that the unity is incomparably greater than that which separates them.

And especially when they have the firm resolution that from love of Israel one should come to unity of Israel — then it is even more:

One makes from the things that separate them,

that not only should they not clash and interfere with one another,

but on the contrary:

one complements the other;

and more achievements come forth,

deeper achievements that have more permanence and success.

Another thing in this:

When the resolutions are accepted by many people together;

and especially in a holy place where one prays and asks the One Above for all good blessings and good things;

and where one learns the Torah of the One Above

[from which one takes instructions in daily life,

for it is a "Torah of life,"

and "they are our life,"

one lives with Torah]

- it has a special power,

that the resolutions should come down into actual practice.

That regardless of how one was a day earlier,

or even a moment earlier,

every person,

and especially every Jew,

has the power to begin a new "page" in his life

(as the world says),

a life that should be permeated with the instructions of the One Above in His Torah

(which consequently also brings,

all blessings).

[And especially according to the teaching of the Baal Shem Tov ¹⁵ that every moment the entire creation is created anew, as the expression ¹⁶ "Who renews in His goodness every day, constantly, the work of creation"].

Especially when one accepts the resolutions with joy

[for one is indeed in "the time of our rejoicing"],

not as a "yoke,"

but with joy and a good heart — then the resolutions have an even stronger power,

for "joy breaks through barriers" *¹³;

as every person sees in himself,

that when he is in a state of joy,

he has a broader and deeper outlook,

and a deeper grasp,

in the matters with which he deals,

and he knows better which resolutions to make, etc.,

and has more success in this.

And this success that one has in this,

is drawn forth,

as mentioned,

that even when one goes apart,

and each one goes away to his own business,

or to his own lesson that he learns for himself,

he remains permeated with the continuing effect of the impact and the resolutions that he accepted while being together with other Jews — when one was in a state where each one complements the other,

as mentioned.

Although it may appear that a day earlier there were differences of opinion and division of hearts between them — this is only externally;

inwardly and in truth

[and in a manner that it penetrates and comes out openly,

and affects actual deed)

they are truly good friends,

for "one Father to all of them" *¹⁶,

and all are children of the same Patriarchs,

Abraham, Isaac, and Jacob,

and daughters of the same Matriarchs,

Sarah, Rebecca, Rachel, and Leah,

through whom all Jews are unified until the end of all generations.

And when all are unified, no one can overcome them. As is explained at length in the Torah ¹⁷,

and as is known the parable about this *¹⁷.

The above matter is specifically emphasized in this country –

until they placed it on money:

Money can ostensibly bring about competition,

rivalry between people,

which is the opposite of unity – yet specifically on the money they placed "E Pluribus Unum",

that from many becomes one,

with which is indicated that the purpose and intention and goal of the country

[for all who live in the country – for non-Jews,

and certainly for Jews (for they already have this from earlier,

as indicated in the Torah)]

is that one should unify all powers together, until it becomes one power which has gathered all powers together.

Then one can conquer the entire world,

and make the world be "to be inhabited He created it"¹⁸,

that it should be a world in which one can live tranquilly,

in peace,

in righteousness and justice,

in a manner that "nation shall not lift up sword against nation"¹⁹,

that also non-Jews will cease the wars,

the quarrels and the fights,

for they too will be imbued with the idea that there is one and only Master of the entire world,

including everything that was created in the world – which itself is an expression of unity.

As we see this idea in the festival of Sukkot:

Among the offerings that were sacrificed on Sukkot to protect Jews,

they also sacrificed offerings to protect the seventy nations²⁰,

and in a manner that for each individual nation there was a separate offering,

in order to protect and preserve the nation so that it should have the blessings it needs;

And the main blessing in this is that one should conduct himself as a person ought to conduct himself,

with true humanity,

which means that even when it appears that this may harm his private interests or affairs,

he forgoes it,

so that a benefit for the many may result.

This very thing is a preparation for the coming of Mashiach,

when it will be "to serve Him with one consent"²¹,

that all nations will unite to serve the same Supreme One,

and do so with joy and a good heart.

The Supreme One, however, wants a person to do to help in every matter,

so that a person should also have a part in it – which is in order that one should have within himself the idea that regardless of being flesh and blood,

one can nevertheless accomplish – and this is in our context:

One must know that everyone can accomplish in this,

to influence the entire world

(- and then the reward is also many times over);

through which one has a share in the healing of Mashiach's coming.

In practice this means that each one of us,

and each one of the Jewish people,

and each one of all the seventy nations,

to differentiate,

must do his part in the humanity of the world – to nullify the assumption that "might makes right",

that whoever has more power or more influence,

may do whatever is right in his eyes and whatever his heart desires,

but rather he must conduct himself not according to his own intellect tells him,

but according to the intellect of the Supreme One,

who knows what is the true good for the individual person,

all the more so what is good for the many and for the country and the entire nation,

And when one conducts himself thus, he then also succeeds in that which he merits,

that he conducts himself thus not only because he believes that this is how it must be because the Supreme One commanded every Jew and all Jews at Mount Sinai,

but he also sees it with fleshly eyes – that through conducting himself in such a manner,

he succeeds also in private matters.

At first glance it appears that one is giving up time to help another person or another institution,

when one could have used the time for one's own affairs and businesses,

or to strengthen one's own influence in certain circles – but through forgoing private interests in order to help another person or institution etc.,

the Supreme One eventually opens the eyes and one sees that in this very thing lay also his private success.

This is the reward for one who for the time being gave up his money,

his "energy",

his time and his attention,

to help another,

even someone he has never seen,

never heard of,

he was only informed that there is a person at the ends of the earth who is hungry or thirsty,

or lacks various things,

he helps him.

Not knowing who that person is – the only thing he knows is that that person is among the "creatures"²² – he was created by the same Supreme One who created him – nevertheless, when asked to help him,

he sets himself aside,

he sets aside his household members etc.,

in order to help that person.

Then,

in addition to having through this the true peace of mind,

the true "inner peace";

and one can sleep peacefully,

for he has the thought and conscience that he has fulfilled the human mission as a human being

(and he is not among those who worry only about themselves)

– he also has, in addition to this, the reward in his private life,

as above.

And as mentioned above, this is emphasized in Sukkot,

for when the Holy Temple existed, then together with the offerings brought for the Jewish people,

they also brought offerings for each nation of all the nations,

in the same Holy Temple,

by the same Kohanim, Leviim, and Yisraelim – and this brought peace to the entire world,

beginning from Sukkot,

for the entire year.

On the festival of Sukkot itself there are nine days

(in exile)

or eight days

(in the Holy Land)

– we are now in a specific day of the festival of Sukkot.

A day consists of twenty-four hours,

which are generally divided into night and day – we have gathered together on the night of this day.

One must derive lessons from this specific day of Sukkot;

from the Torah portion of this day – Parshat Vezot HaBerachah from the second to the third [Aliyah];

and from the night of this specific day of Sukkot:

It is stated in the books²³ that this day of Sukkot is particularly connected with Aharon the Kohen Gadol;

and the Rebbe, my father-in-law, the Nasi of our generation, also explained²⁴ that this day is connected with the Tzemach Tzedek.

Seemingly, these are people who lived hundreds or thousands of years,

before us;

and also between themselves they were separated by hundreds and thousands of years – nevertheless, it is said that since this is a part of Torah,

from the word hora'ah (instruction),

every Jew who becomes aware of it,

must derive from it a directive for his private personal life.

[But so that this should not take up too much time, we will speak at least the point of the matter:]

The matter of Aharon

[in connection with the things spoken earlier]

was,

"loves the creatures and draws them near to the Torah"²².

Although he was a Kohen Gadol,

i.e., the holiest among the Jewish people²⁵ in his time,

and upon him lay the responsibility of the service in the Mishkan,

which are things that no one else could do,

Nevertheless – the Torah tells us

[which consequently is also a directive]

– that regardless of his status and position,

and of his mission which he had for the entire Jewish people, he not only knew that there are "creatures",

but he drew the "creatures" near.

"Creatures" are such people who are "distant from the Torah of Hashem and His service, and therefore are called by the name mere creatures",

as the Alter Rebbe explains²⁶,

i.e., the only virtue they have is that they were created by the Supreme One,

And in our context it means,

that even Aharon,

who sought virtues upon Jews,

nevertheless, after all the searching he could not find any other virtue,

except that he was created by the Supreme One;

And nevertheless, this did not hinder or stop him from going out from the Holy of Holies,

going out from the Sanctuary and the Courtyard,

and going to a forsaken corner of the camp where the "creatures" are found

[for it is understood that since they had no virtue,

they surely lived in a forsaken corner]

to draw the "creatures" near.

Aharon went out from the holiest places and from the most precious places,

and from the place where he was with his brother Moshe Rabbeinu,

with the Sanhedrin etc.,

and went to the place of the "creatures"

[for it does not state that the "creatures" came to him,

and there he helped them – rather, he went to them,

and drew them near.

In this there is another matter:

In order to serve in the Mishkan, Aharon needed to be guarded from touching something that is not completely pure,

such as touching a creeping creature and the like;

and it is self-understood that in the place of the "creatures" one cannot be certain that he will be able to guard himself from unknowingly touching an impure thing,

which could cause that for several hours he would not be able to enter the Mishkan to serve the Supreme One there.

Aharon also set this aside – just to draw a Jew near.

Out of his love for them – "loves the creatures" – he went to their place,

and there itself he was not satisfied with giving them things that they themselves know they lack – rather "and draws them near to the Torah",

he drew them near to Torah,

which is something they did not know they lacked, for they had no virtues,

not even the virtue that they know they lack Torah].

First he showed them his love,

until in a manner that he puts himself in danger for their sake,

and afterwards he gave them the most precious thing that can be in a person – which is when one reveals to him the innerness of the soul;

which with Jews is that one reveals to him "Yiddishkeit",

which is found in Torah.

He began, however, with helping them in their needs,

such needs that they understood they require,

for one who is a mere "creature" has no refined feelings,

and only knows that he is a created being,

consequently he needs food and drink and a garment for his body and a roof over his head – he gave them this first

(as related in the Midrashim²⁷),

and afterwards came "and draws them near to the Torah".

The reason why Aharon conducted himself thus,

is because so is instructed in the eternal Torah.

Thus the question falls away – what relevance does the year 5744 have to how Aharon conducted himself thousands of years ago – the answer to this is:

Aharon conducted himself thus because so is instructed in the eternal Torah;

it is therefore understood that it is relevant also now,

for the Torah is with all its storm and all its force,

also now.

From this it is understood that after Aharon derived the lesson and directive from the Torah,

and demonstrated it in practice in a luminous manner

("Torah is light"),

it becomes a luminous "beacon",

a luminous lighthouse,

which shows the way for every Jew how he must be "loves the creatures",

That a person who is at the ends of the earth,

and he knows of him no virtues

(and he may not know of him any virtues at all),

he only knows that he exists,

that he was created by the Supreme One – he must do what depends on him, that that person should have his needs.

And when it comes to a Jew,

one may not be satisfied with giving him physical things that sustain the body,

not taking into account what is happening with his Jewish soul,

rather one must do to sustain his spirituality – that Jewish children should receive a true Jewish education etc.;

and when it comes to an institution,

one must see that those who are in the institution receive kosher food.

And likewise when it comes to a hospital

[which one must come to – may it not be thought of for people],

one must arrange that there should be kosher food there.

And particularly as we see in practice that a Jewish patient heals faster,

and has a calmer soul and conscience when in the hospital where he is treated they give him kosher food and speak with him in Yiddish

[- meaning not so much the language,

but the content],

then he heals faster, simply

(as doctors acknowledge).

Likewise is also the lesson from the Tzemach Tzedek:

His matter was that he united all Jews from all circles:

Until his generation there were various opinions among Jews;

even among Jews who studied Torah there was not the closeness of hearts to the fullest extent;

The Tzemach Tzedek exerted himself and traveled around and met with various leaders of various circles until it came about that in his days the division of hearts was nullified,

and there was the unification of all circles. And as mentioned on a previous occasion,

that there was also the unification of those who previously did not recognize the importance of Torah – that they too helped the Tzemach Tzedek in his efforts with the government of Russia at that time when in Russia lived the majority of the Jewish people],

that they should not decree, Heaven forbid, any decrees upon Jews,

to diminish their connection with Torah in general,

and particularly regarding the education of Jewish children²⁸.

This is also connected with the verses in the Torah of today,

where it is stated *²⁸ that the mission of the tribe of Levi is "they shall teach Your judgments to Yaakov and Your Torah to Yisrael",

to teach Torah to all the rest of the Jews.

Although the blessing was said to the tribe of Levi,

it nevertheless refers to every Jew,

as the Rambam says²⁹ "And not only the tribe of Levi, but every person etc. whose spirit was moved etc.";

that is, every Jew who has the feeling in his heart that he wants to conduct himself like the tribe of Levi,

Hashem gives him the strength,

that regardless of what he was occupied and engaged with until now,

he can become a living example for others;

His personal life becomes "They shall teach Your judgments to Jacob and Your Torah to Israel",

because his personal life becomes a lesson to the Jews around him and to the people around him,

how one must conduct oneself in a human manner:

And he does so at every moment,

in all his conduct,

in all his deeds and even in all his speech — he becomes a living teacher and educator,

through his deeds and speech,

to all the Jews around him,

how they should conduct themselves — he is then the one who "shall teach Your judgments to Jacob and Your Torah to Israel".

This also has a connection to the night

(as mentioned earlier)

— which is the Simchas Beis HaShoevah:

Regarding Simchas Beis HaShoevah, the Torah showed the Jews a wonderful thing — that everything depends on the soul:

When one is connected only to the body alone,

then if one wants to be in joy,

one must drink wine,

as it is written³⁰ "and wine gladdens",

but drinking water,

or dealing with water,

will not help.

But we see at Simchas Beis HaShoevah,

that they gave the Jews days in the year when there is a mitzvah to draw water from a simple spring,

and even not drinking the water afterwards,

but bringing the water to the Beis HaMikdash,

to a holy place for a holy purpose. And this brings about a great joy.

And they declared,

that at the time of the³¹ "And you shall draw water with joy",

with great joy,

it will be "from the springs of salvation"³¹,

this will bring a salvation.

This brings out how the soul is the main thing.

And that which the Torah tells us this,

is — like all stories of the Torah — not to tell a nice story,

and to know that we had nice parents,

a nice grandfather and a nice grandmother,

but it is told so that one should want to be like that oneself,

and that if one will want,

one will be able to be like that,

and one will actually be like that in practice — as the grandfather and the great-grandfather etc. were,

and as the grandmother and great-grandmother etc. were.

And one will also raise the grandchildren that they too will be like that

(the boys like the grandfather,

and the girls like the grandmother).

This is the easiest way,

and the only way to nullify what is called the "generation gap",

the inability of parents to communicate with children and certainly of the grandfather and grandmother with the grandchildren — because this brings the unity of Israel of all generations,

through uniting through the same Torah,

and conducting oneself in daily life according to the same Shulchan Aruch.

Then we have the many blessings from Hashem — that He gave the Torah,

and He promised that the Jewish people live,

that the Jewish people will survive all difficulties,

as it has survived until now;

and we will soon merit the true and complete redemption,

and especially when we will increase in the joy of "the time of our rejoicing",

and increase in the good deeds mentioned above,

the "loves the creatures and draws them close to the Torah".

And when we will do all these things with joy and a good heart,

since "joy breaks through barriers",

as above,

this will further hasten the true and complete redemption through Moshiach Tzidkeinu,

when there will be

(as it states in the daily Chumash portion of today³²)

"and between his shoulders He dwells". This refers to the Beis HaMikdash

(as Rashi explains it).

And when there will be, very soon, the true and complete redemption,

every Jew and all Jews together,

will go out from exile "with our young and with our old etc. with our sons and with our daughters"³³ — and not each one will go out in a separate way,

but all will unite in the same way,

and there will be "a great congregation shall return here"³⁴,

that from all there will be one "congregation",

And we will arrive in our holy land,

"a land which etc. the eyes of Hashem your God are always upon it, from the beginning of the year to the end of the year"³⁵ the one and only chosen land from all the lands of the entire world,

and chosen in the manner of "and I will give peace in the land"³⁶,

And furthermore:

"Hashem your God will enlarge your border"³⁷,

that in addition to the land of the seven nations,

also the Kenite, Kenizzite, and Kadmonite³⁸.

And in the land of Israel itself, we will merit to go together with Moshiach Tzidkeinu, and speedily in our days, literally,

to the "city of the great King"³⁹,

in the capital city of the land of Israel,

which is Yerushalayim, the city of our holiness,

and there itself, to the Temple Mount,

and to the "Sanctuary of Hashem, Your hands established"⁴⁰,

and with joy and a good heart.

A good Yom Tov and much success.