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

As discussed above

(on the previous nights) ¹,

in the Simchas Beis HaShoevah there are two matters:

Not only the matter of a joy that continues throughout the seven days,

and in the language of the verse ² "And you shall rejoice before Hashem your God for seven days"

[which is the function of the joy during the time of exile relative to the time when the Beis HaMikdash existed,

when the joy began at the conclusion of the first Yom Tov ³,

as discussed above ⁴],

in which matter we seemingly already hold after several days of joy,

in the last days of Sukkos;

but also the unique matter of each and every day.

And since there is the principle of "Each day does its work" ⁵,

meaning that each day has a unique connection to its matter as a day in and of itself,

it is understood,

that in addition to that which today contains within itself the matter that it is one of the seven days,

the continuation of the five days before it and the preparation for the day after it –

it is relevant to him particularly and primarily his matter in which he is distinguished from all other days.

And the matter is primarily in the actual deed of joy,

for "the deed is the main thing" ⁶,

that each one within the entirety of Israel must today celebrate "Simchas Beis HaShoevah" in the manner unique to this day.

And through that the joy will be as is fitting,

the joy with greater strength and greater vigor of "Simchas Beis HaShoevah",

of which "Whoever has not seen the Simchas Beis HaShoevah has never seen joy in his life" ⁷,

it effects upon the entire year,

that there should be "seen joy in his life".

The unique matter of this day is –

primarily –

that which it is the third day of the week,

the third day on which "it was good" was doubled ⁸,

Which also in the matter of "the third day" there are the two matters mentioned above:

It is a third to the days that preceded it and regarding the days after it,

and in addition it is also a day in and of itself. As we also see in the creation of the third day,

that there were things created on this day that have no connection

(at least in the simple understanding of matters)

to the things created on the days before and after.

And the matter,

"on which 'it was good' was doubled",

is a unique matter of this day that is not found by the days before and after it

[for ⁹ although also by "the sixth day" it says "good" twice ¹⁰,

nevertheless the simple meaning of the verse is,

that the second time "good" that is stated by "the sixth day" speaks about the creation of all six days of creation;

however regarding the third day,

the "it was good" is stated regarding the third day itself].

In the matter of "on which 'it was good' was doubled" there are several lessons:

A) This is the matter of "good for heaven and good for creatures" ¹¹,

as discussed several times. B) It has a connection to the matter of redemption,

as explained in many places in Chassidus ¹²

(and particularly in the discourses of the Rebbe Maharash ¹³ –

the Chassidic Ushpiz of today,

as will be discussed below)

that double letters allude to the matter of redemption ¹⁴,

as understood from the matter of "be comforted doubly" ¹⁵,

and also from that redemption comes through teshuvah whose matter is "double to wisdom" ¹⁶

(with several more details as explained in the aforementioned discourses).

Consequently, from this we derive the lesson regarding Simchas Beis HaShoevah on the third day:

Since this is a day on which "it was good was doubled",

which means "good for heaven and good for creatures",

it is understood,

that the joy of Simchas Beis HaShoevah must be in a manner that one strives to draw everyone into the joy. For in addition to the inner interpretation of "heaven" and "creatures",

which means the two levels of "heaven" and "earth" within man himself

[for every Jew is a "full world" ¹⁷,

as explained ¹⁸ regarding the matter "also the world He placed in their heart" ¹⁹],

nevertheless primarily there is the simple interpretation,

that "good for heaven" means to rejoice oneself,

in order to fulfill the mitzvah between man and the Omnipresent,

and "good for creatures" means,

that he strives that also other Jews should rejoice and cause others to rejoice,

a mitzvah "between man and his fellow" ²⁰.

[Nevertheless, although also the mitzvos between man and his fellow must be fulfilled because that is the command of the Holy One, blessed be He,

nevertheless in the commands of the Creator Himself there are several types and several divisions;

consequently, although the main point of all mitzvos is "Who sanctified us with His commandments and commanded us",

nevertheless there is the general division of "between man and the Omnipresent" (for heaven) and "between man and his fellow",

for creatures].

And the lesson is even in a broader sense,

for the term "creatures" does not refer only to Jews etc.,

but to every thing that was created by the Holy One, blessed be He.

Consequently, one must draw the joy upon the entire surroundings,

and as was discussed on the previous nights ²¹,

that one must make that also "the street should dance"! For since every thing in the world is a "creation" of the Holy One, blessed be He,

which is created every single moment from absolute nothingness

(according to the teaching of the Baal Shem Tov) ²²,

consequently, immediately at the moment it is created, the Jew effects upon it,

that the new creation should immediately dance,

and with a joy above which there is none,

the Simchas Beis HaShoevah.

And when the joy is in this manner of "good for heaven and good for creatures",

it effects further to bring closer the second matter,

that which is alluded to in "double letters",

the matter of redemption.

The additional matter unique to this day is –

the Ushpizin unique to this day:

The Ushpiz according to the Zohar and Siddur HaArizal ²³ –

Yosef;

and the Chassidic Ushpiz ²⁴ –

the Rebbe Maharash.

And the matter of Yosef HaTzaddik is revealed also in the Chumash portion that is studied on this day,

which begins "And of Yosef he said etc." ²⁵ –

which brings out the unique matter of the tribe of Yosef:

Through that a Jew repeats that which the Tannaim and Amoraim said,

and likewise the Patriarchs and Tribes and Moshe Rabbeinu –

it is "their lips move in the grave" ²⁶;

so through that a Jew "lives with the times" ²⁷,

and says the verse "And of Yosef he said etc.",

he causes that the lips of Moshe Rabbeinu should again repeat this matter. For when Moshe said it,

he not only added vitality to the people of his generation from the tribe of Yosef,

but also to the previous generations until Yosef himself,

and particularly since "the bones of Yosef" were with Moshe Rabbeinu the entire forty years

(and he occupied himself with them until his last day in the desert) *²⁷.

And furthermore:

Since this is a narrative in the Torah which "the Torah is eternal" ²⁸,

it is understood that it has a connection to everyone also in the present time,

for although "who is this and which is he" ²⁹ who can compare to Moshe and Yosef,

nevertheless the Torah gave the power,

that through that one studies Torah which is an inheritance,

one is permeated with all the matters in the Torah,

including the aforementioned matters in connection to Moshe and Yosef.

And therefore:

When the Jew speaks and says the Chumash portion in a manner that the Torah is "speaking from his throat" ³⁰,

and he speaks with all his intention,

"all my bones shall say" ³¹,

[just as his Simchas Beis HaShoevah is in a manner of "all my bones shall say"] –

he effects that through his speech there is opened a "wellspring" of that which was opened when Moshe Rabbeinu first said the matter of "And of Yosef he said".

And the speech is relevant to Yosef,

all the members of his tribe,

until every Jew in all generations,

and as discussed at length elsewhere ³² regarding the well-known lesson that in the month of Nissan every person must say "If I am your servant from such and such tribe etc." ³³,

even if he is a Kohen or a Levi

(according to the instruction of our Nesiim ³⁴) –

because every Jew has a connection to all the tribes,

among them also the tribe of Menashe and Ephraim

(the children of Yosef),

for if not, it would not have been placed in the Siddur for every Jew and in a manner that the custom of Israel is Torah ³⁵.

The unique matter of Yosef,

is explained in the discourses of the Chassidic Ushpiz,

of the Rebbe Maharash,

where he explains the matter of Simchas Beis HaShoevah ³⁶.

[For ³⁷ although he brings there the interpretations of the Alter Rebbe and of Kabbalah and Zohar etc.;

but he centralizes all of them,

he gathers all the interpretations on this matter in one place,

until it becomes "his Torah" (which is called by his name) ³⁸,

since it was published as discourses of the Rebbe Maharash,

and are called by his name,

as a custom of Israel which is Torah,

a true custom. Consequently it is understood,

that in addition to that which there are novellae there,

even in the matters which he seemingly is merely "copying from book to book" from Likkutei Torah and the like,

it is nevertheless "his Torah"].

For in these discourses the Rebbe Maharash explains the matter of "Beis HaShoevah",

the matter of "And you shall draw water with joy from the wellsprings of salvation" ³⁹,

and he brings ⁴⁰ the interpretation that "wellspring" is the Sefirah of Yesod –

which is the matter of Yosef. And this has a connection to today as the sixth day of Sukkos,

for the Sefirah "Yesod" is the sixth Sefirah.

For the content of "the sixth day" and "the sixth Sefirah" is similar to that explained above regarding "the third day",

that in addition to that which it is a day that comes in continuation of the days before it,

it also contains within itself its own unique matters.

Similarly regarding "the sixth day",

the sixth Sefirah,

that it contains within itself the matter that it continues and reveals all the matters of the Sefiros above it,

and in this itself it gives a unique matter of its own.

And these two movements exist also by the Rebbe Maharash,

the Ushpiz of this day,

that he is both a receiver and continuer of the matters before him,

and also an innovator of a new service and as will be discussed below.

That which is said,

that the Rebbe Maharash has in himself a unique matter regarding the Nesiim before him,

the Baal Shem Tov, the Maggid, the Alter Rebbe, and the Mitteler Rebbe –

the explanation of this is:

Each one was the "great luminary" ⁴¹ in his time and generation. And as a "great luminary" there is also by him the matter of "a lasting effect" upon the generations after,

and also the "filler of the place" of the Nesiim before him,

and not only "filler of their place",

but the continuer of their activities.

Meaning, that in addition to that which the activities are continued by themselves,

since this is a lasting effect,

meaning that the activity in its time and season is performed in such a way that afterwards it is "lasting",

there is in addition an addition in the matter through that which the "filler of the place" of the one who performed the activity adds to it.

For the term "filler of the place" is a term in the Holy Tongue,

his name by which he is called in the Holy Tongue which expresses the content of the matter. Consequently it is understood from this that the "place" of the one who preceded him is filled in such a manner that he performs all his activities in completeness. So although also before this there was a "lasting effect",

nevertheless there is added to it,

through that the "filler of the place" adds to it from his own matter,

and this is an addition with greater strength and greater vigor,

and it can be said that the addition is incomparable *⁴¹.

And particularly according to that which is explained in many places the content of the matter according to the revealed ⁴²,

that an heir is not a second existence that comes in place of the testator,

but this means that "instead of your fathers shall be your sons" ⁴³,

that this is the same existence as the testator.

And regarding our matter:

The heir of this day,

the Rebbe Maharash,

is the existence of the Tzemach Tzedek,

who had within himself the existence of the Mitteler Rebbe,

consequently also the Rebbe Maharash became the existence of the Mitteler Rebbe,

and likewise regarding the Alter Rebbe and the Maggid and the Baal Shem Tov.

For actually, this content is said in the text of the Ushpizin,

and even those whose custom is not to say it verbally,

nevertheless they know the text that is in the Siddur HaArizal

[only for known or unknown reasons they do not say it verbally):

When one calls out who is the "Ushpiz" of this day,

one immediately says "and with him", and with him,

come all the other Ushpizin.

But to this there is added when one says the matter of "filler of the place" and heir,

that it is not merely a state of "and with him",

with him,

but "instead of your fathers shall be your sons",

that is he himself;

the Ushpiz of today –

he is all the Ushpizin that preceded him,

since he is their "filler of the place".

And furthermore:

When a Jew celebrates Simchas Beis HaShoevah on the day of a particular Ushpiz,

he

(the Jew)

is not only a participant in the joy of that Ushpiz,

but this is his own joy,

with which he rejoices in the Simchas Beis HaShoevah. And when he rejoices,

the Torah says that "the entire world was only created to accompany this one" ⁴⁴,

meaning that all the matters of the order of evolution were created for his sake,

so that he could rejoice in the Simchas Beis HaShoevah.

Meaning, that every Jew rejoices in the joy of all the Ushpizin in a manner that this is his own joy.

And just as this is regarding the Chassidic Ushpizin,

so it is also regarding the Ushpizin of the Zohar

(and Siddur HaArizal),

that each one of them has within himself the Ushpizin that preceded him in a manner of "instead of your fathers shall be your sons".

And the matter of "instead of your fathers shall be your sons" is drawn to every Jew,

that every Jew has within himself all the Ushpizin,

for he nullifies himself so much to "Simchas Beis HaShoevah",

that he becomes nullified in existence,

and his entire existence is the existence of the Ushpizin.

And similar to that which is explained in many places ⁴⁵ the example for this from the laws of Shabbos ⁴⁶,

that "One who carries out food less than the measure in a vessel is exempt even regarding the vessel because the vessel is secondary to it",

because the person becomes like a "vessel" that is entirely secondary and nullified to the light within the vessel,

all the more so from this regarding a physical vessel –

for a Jew,

desires in the innermost part of his will to become a vessel in such a manner

(until this becomes "for your will" ⁴⁷) ⁴⁸.

The matter –

that the nullification of the Jew occurs in such a manner,

that it becomes "instead of your fathers shall be your sons",

and his entire existence becomes the existence of the Ushpiz,

that he rejoices in the joy of the Ushpiz as if it is his own joy –

is particularly emphasized by Yosef:

Regarding Yosef it is stated,

that all Jews are called by the name "Yosef",

as it says ⁴⁹ He leads like the flock of Yosef,

because Yosef sustained all of them "according to the little ones" ⁵⁰,

consequently it turns out,

that through his sustenance all the Jews after him until the end of all generations came forth,

for their vitality during a certain period was entirely dependent upon Yosef ⁵¹.

We also see in this matter,

how the entire later generation is called by the name "Yosef" because its vitality is dependent upon him.

It turns out that regarding today's ushpizin –

Yosef –

it is more emphasized that this becomes the reality of every Jew,

and one rejoices with his joy in a manner that it is one's own joy

(since every Jew is called by his name).

The unique content of this day

(in addition to it being a continuation of the previous days)

is learned from the unique conduct of "Yosef",

the ushpizin:

Although previously there were Avraham and Yitzchak,

and afterwards Yaakov was the counterpart of all of them,

as it states in the Midrash ⁵² that both Avraham and Yitzchak are called by the name "Yisrael" –

nevertheless a situation came when the Jews were so dependent on Yosef,

until all Jews are called by the name Yosef,

he conducts them like the flock of Yosef.

And the reason for this was –

because the "food" that Yosef gave them was through his counsel,

until he himself carried it out in practice in a manner of "and without you no man shall lift up his hand or his foot in all the land of Egypt" ⁵³.

From this we have a clear instruction in a story in the Torah from the word hora'ah ⁵⁴,

and an eternal instruction,

and a matter that has a special connection to this day,

when the ushpizin is Yosef –

that every Jew must be in the manner that Yosef was,

that all the nations should see,

"and all the peoples of the earth shall see" ⁵⁵ how "and without you no man shall lift up his hand or his foot".

And this was a time when Pharaoh was the ruler of the world,

and the Jews were in a state of exile in Egypt,

in a manner of "we went down" ⁵⁶,

a double descent,

which had already begun at the time of "and Yosef was brought down to Egypt" ⁵⁷ –

even there and then the conduct of Yosef was in such a manner,

that even Pharaoh,

the ruler of the world saw,

and through him the entire world saw,

i.e., the entire world,

including the entire order of Hishtalshelut –

that "without you no man shall lift up his hand or his foot etc."

In this matter we also see an emphasis in the Chassidic ushpizin of today –

the Rebbe Maharash

(in addition to him being the successor of the previous Nesi'im):

First of all,

it is known the teaching of the Rebbe Maharash that one must go from the outset over the entire ⁵⁸,

i.e., that although generally there are two modes of conduct,

either to begin the service in a natural way,

and if one cannot go under then one goes over,

above nature,

the teaching of the Rebbe Maharash was from the outset over –

which is the general content of the conduct of Yosef,

that even in Egypt he conducts himself in such a manner that "without you no man shall lift up his hand or his foot etc.";

And in addition to this,

there is the saying that the Rebbe Maharash said ⁵⁹ which has a more obvious connection to the conduct of Yosef –

that livelihood in the time of exile is analogous to the "manna" which is above nature.

In other words:

The Rebbe Maharash says,

that although in other periods and times the matter of livelihood could have been in a natural way,

nevertheless specifically in the time of exile,

at the time when "our signs we have not seen" –

then the livelihood is in the manner of "bread from heaven" ⁶⁰,

in a completely miraculous way

(it is only that one needs to have a "thin garment" of nature in order to draw it down) –

and the concept of "bread from heaven" is a matter that is stated in the Torah of truth,

therefore it is understood that the "garment" through which one takes the "bread" cannot be a garment that conceals and hides.

That is,

since it is about a Jew who studies Torah and believes in "Torah from heaven" and that it is "Torah of truth" in a manner that no detail of it can be invalid, Heaven forbid –

it is certain,

that even knowing the matters according to nature in order to draw down his livelihood,

he knows that this is only a "thin garment" that does not conceal the reality,

that this is only "bread from heaven".

The obligation "and Hashem your God will bless you in all that you do" ⁶¹ is a constant matter,

even at the time when there was "our signs we have seen",

all the more so now when "our signs we have not seen";

however, it is added,

that specifically in the time of exile,

when "we have not seen",

then the drawing down is more elevated,

more than in the time of the Beit HaMikdash,

and as explained regarding the matter "to Him who alone does great wonders" ⁶²,

even the one for whom the miracle is performed does not recognize his miracle ⁶³ –

that such a miracle is drawn from the level of "alone",

and therefore even the one for whom the miracle is performed does not recognize his miracle.

And this is also analogous to what was explained above,

in the previous nights ⁶⁴,

that the Maggid says ⁶⁵,

that specifically in the time of exile there is the matter of "they draw Ruach HaKodesh" ⁶⁶,

because then the "King" is found "in the inn".

And the same matter of "from the outset over" and the advantage of "they draw Ruach HaKodesh" specifically in the time of exile –

is emphasized,

as mentioned,

by Yosef:

Specifically at the time when there was "and Yosef was brought down to Egypt",

when he stood in a state of exile and descent,

specifically then he became the "viceroy to the king" ⁶⁷,

and in a manner that "without you no man shall lift up his hand or his foot in all the land of Egypt".

And this was in a manner that the matter of Elokut was revealed by him,

as above that specifically "in the inn"

(in Egypt)

the King is in a manner of revelation –

and as explained in Chassidut ⁶⁸,

that even when Yosef was occupied with the matters of the monarchy and the matters of the house of Potiphar,

when "and he came into the house to do his work" ⁶⁹,

even then he was a "chariot" to Atzilut.

Until that in this consists the advantage of Yosef over the rest of the tribes and the Patriarchs:

The Patriarchs and tribes, most of their service was in seclusion,

shepherds of sheep,

at least they were not so much involved in "the work of the house",

so that the matter of "the Patriarchs, they are the chariot" ⁷⁰ could be,

and similarly regarding the tribes –

the "lower chariot" of Beriah ⁷¹:

Specifically by Yosef could his service be in such a manner,

that being in the state of "and he came into the house to do his work"

(not in seclusion but "into the house",

and not removed from the work of the house but "to do his work")

he was in the manner of the tribes,

and even incomparably higher.

And this is also the reason

(explained in Chassidut ⁷¹)

for what is stated "and Yosef recognized his brothers but they did not recognize him" ⁷²,

and they thought that he was an "Egyptian man",

because it is not only that he was higher than them but comparable to them,

for then they would not have made such a mistake

(thinking that he was an Egyptian);

rather this is because his advantage over them was completely incomparable.

And from the conduct of Yosef there is an instruction for every Jew in all generations:

Although "no matter departs from its simple meaning",

and the matters mentioned pertained to Yosef who was the "son of his old age" ⁷³ of Yaakov,

the "chosen of the Patriarchs" ⁷⁴ –

nevertheless, together with this it is understood that every Jew has within himself a "spark of him" ²⁹,

as discussed above that all Jews are called by the name Yosef, until that the "spark of him" also affects and influences actual deed,

as explained ⁷⁵ regarding Moshe Rabbeinu,

that since a "spark of him" exists in every Jew,

therefore it affects the actual conduct of every Jew,

until that even matters that are seemingly not according to his level are called by the name "a small matter" ⁷⁶.

From this it is also understood regarding our matter,

that every Jew has the power to effect what Yosef effected,

that even in the time of exile his conduct should be in the manner of "without you no man shall lift up his hand etc.",

he should affect the entire environment.

And especially when it comes to Simchat Beit HaShoevah,

which is a mitzvah –

it is certainly that in this there is the empowerment from Above,

that which "the Holy One, blessed be He, helps him" ⁷⁷ in a revealed way,

and the matter of revelation in this is more emphasized because it is a matter of joy whose content is revelation

(as explained in many places) ⁷⁸.

And regarding our matter:

When we are at the third day in which it was doubled "that it was good",

good for heaven and good for creatures,

and the "ushpizin" is Yosef –

it is understood,

that the joy is in such a manner that one influences also creatures,

also the surroundings

(as above),

and as Yosef did,

that he drew down Elokut even in the land of Egypt,

until in a manner of "and without you no man shall lift up his hand or his foot in all the land of Egypt";

And this is also drawn down through the entire order of Hishtalshelut,

for this is the matter of Yosef in the Sefirot,

the Sefirah of Yesod which is called by the name "Kol" ⁷⁹,

because it includes all the Sefirot before it and is the beginning and empowerment for the Sefirot after it which are all included in the Sefirah of Malchut called by the name "Kallah" ⁸⁰,

because it receives from "Kol",

the Sefirah of Yesod.

And this means,

that it is not only in a manner that is "Kol",

including in a manner of generality ⁸¹,

rather it is then drawn down into details,

the Sefirah of Malchut,

until it affects both "for heaven" and "for creatures",

until that "heaven" and "creatures" become one reality,

and as discussed several times,

that the accomplishment of the third day is that "heaven" and "creatures" then become completely unified,

and if one asks what moment is this –

the answer is,

that this is the same moment in which it is "good for heaven" and "good for creatures" together.

That is, not only that there are not two separate "moments",

one "for heaven",

and one "for creatures", rather the moment itself,

which is even smaller than "a moment like the blink of an eye" ⁸²,

for it is less than the time it takes to pronounce the three letters

(rega),

rather even less than one letter and even less –

even in this moment "heaven" and "creatures" are united and unified.

And from all that was said above it is understood the practical instruction regarding this day,

which also includes that which was done in recent years,

that one should travel also to other places in order to celebrate there "Simchat Beit HaShoevah";

and those to whom one cannot reach "in their bodies",

one should reach them through the "devices" etc.,

and one should do this throughout the time of Simchat Beit HaShoevah –

taking the instruction from this day.

And this instruction is learned from Yosef,

who, sitting in his place, was the "provider for all the people of the land" ⁸³,

until the end of all generations

(regarding Jews),

and therefore Jews in all generations are called by his name.

And the instruction is also understood for a simple person among the simplest:

Even the simplest of the simple knows about the story of the Jews who were in the exile of Egypt,

and that there was a state of "years of famine" ⁸⁴,

and that nevertheless the Jews survived the state of "famine",

until in a manner of "and the children of Israel were fruitful and increased abundantly and multiplied and grew exceedingly mighty etc." ⁸⁵ –

and that all this was through Yosef who was the "provider for all the people of the land" in general,

and specifically regarding Jews he was the "good eye, he shall be blessed" ⁸⁶ and gave it to them with a pleasant countenance and with the greatest honor,

and provided for every Jew in his place in the land of Goshen,

as understood from the simple meaning of the verses,

and especially according to the Midrashim of Chazal.

From this he also learns regarding conduct in the present time.

And just as there is an instruction regarding the activity of each and every one,

how he must endeavor to influence every Jew –

from this there is also the eternal instruction for every generation and in actual deed –

that every Jew must receive from all the good of the land!

And especially when we stand in the time of our joy,

when all Jews stand in a state of joy,

and all matters of a Jew are in a state of joy and expansiveness,

also his physical matters.

And on the contrary,

the law in Shulchan Aruch is ⁸⁷,

that there must be the matter of joy specifically in physicality, until,

as the Alter Rebbe brings down in his Shulchan Aruch ⁸⁸,

that even on Chol HaMoed there is a positive commandment from the Torah to fulfill the matter of joy through physical matters.

It is therefore understood,

that also in physical matters,

and certainly regarding spiritual matters –

every Jew receives his needs as it was in the time of Yosef,

in a way of honor and expansiveness and abundant influence!

And this is understood,

as mentioned,

even by the simplest of the simple,

as also "your heads, your tribes" ⁸⁹, for even Yaakov Avinu and all the tribes,

including Yehudah and Reuven,

who all had advantages over Yosef –

nevertheless in this matter they had to come to Yosef,

who was the provider, the food for all of them,

and in a manner of "relief",

in a "royal" manner,

and to such an extent,

that Pharaoh himself proposed that the Jews be settled in the land of Goshen,

and "and I will give you the best of the land of Egypt etc." ⁹⁰,

as in "and kings shall be your foster fathers and their queens your nursing mothers" ⁹¹ –

and all this was brought about through Yosef.

And since one knows that this is the status and state of the Jews in the time of exile –

one also has from this the instruction of what should be the feeling of a Jew towards exile:

One is indeed in exile,

which "all the kingdoms are called by the name of Egypt because they distress Israel" ⁹²;

one must remember, however, that just as it was in Egypt,

that Yosef was the one "without whom no man shall lift up his hand or his foot etc.",

so too in this last exile regarding every Jew who is called by the name Yosef.

And especially according to how the Alter Rebbe explains in Torah Or ⁹³,

that the matter of the servitude of exile in its simple sense was only in Egypt the first time;

but now the "in mortar and in bricks etc. with which they served them with rigor" ⁹⁴ is carried out through the fact that the study of Torah is with a fortiori reasoning and clarification of halachah etc. ⁹⁵.

Consequently, one has the eternal instruction from the matter of Yosef,

which is also an empowerment,

and also a promise,

like all commandments of the Torah, and as the Alter Rebbe explains ⁹⁶,

that the commandments of the Torah have two meanings,

both a language of command and a language of promise, and he explains this explicitly regarding the commandment "and you shall love",

which is stated regarding love of Hashem ⁹⁷ and love of Israel ⁹⁸,

that this is a language of command,

you shall love,

and a language of promise,

you will love;

and from this it is understood regarding all positive commandments which are all drawn from love of Hashem and love of Israel –

as explained in Tanya ⁹⁹.

And regarding the practical:

From all that was said above, it is understood,

that if the matter of joy on Simchat Beit HaShoevah needed to be with greater intensity and strength in the nights before this,

then on this night there comes a novelty and special addition,

when there is the concept of "lechat'chilah ariber",

and when it is the ushpizin of Yosef,

together with the measure of the Chumash of "U'LeYosef Amar"

(which is the beginning of the measure,

consequently it has a special connection to the beginning of the day) –

Because then one has the "Mevorechet Hashem artzo mimiged shamayim mital umitehom rovetzes tachas umimiged tiv'os shemesh umimiged garesh yerachim" ¹⁰⁰,

and all the matters in the entire order of Hishtalshelus,

which all stand in a manner of blessings without end –

consequently it becomes the vitality of the day,

when one learns this portion,

and this adds to the joy of that day.

And along with this comes a special empowerment from the matter of the Chassidic ushpizin of this day –

the Rebbe Maharash:

It was already spoken about at a previous farbrengen ¹⁰¹,

that the name Shmuel contains the hint of "V'gam anochi his'iltiv laHashem" ¹⁰²,

which has a connection to the name Shmuel on account of "Ki meHashem she'iltiv" ¹⁰³,

consequently it has a connection to every Jew whose Nasi is the Rebbe Maharash whose name is "Shmuel". And especially since he includes in himself all the Nesi'im before him,

and also the Nesi'im after him are his successors. But regarding this day,

he is the ushpizin,

and all the others are "v'ami",

therefore every Jew is connected to him as a Nasi,

for "the Nasi is everything" ¹⁰⁴ and everything is the Nasi,

therefore every Jew has the lesson of the essence of Shmuel.

What the essence of Shmuel is,

as mentioned,

the concept of "V'gam anochi his'iltiv laHashem",

that throughout all the days of his life,

in his eating and his drinking and his sleeping,

and even when he dealt with Agag king of Amalek –

he is "Sha'ul laHashem"!

What the concept of "Sha'ul" contains is not only the meaning of "loan",

as in ¹⁰⁵,

but also the meaning from the term gift ¹⁰⁶,

which a gift is in an absolute manner,

"the one who gives with a generous eye gives" ¹⁰⁷,

he gives himself over entirely to the Above.

[And this also has a connection to the statement of our Sages, may their memory be blessed, ¹⁰⁸ "If not for the fact that it gives Me satisfaction, I would not have given it as a gift",

because through the service of man, one reveals the "nachas ruach le'nafshi",

the nachas ruach for his Maker,

as explained in the discourses of the Rebbe Maharash ¹⁰⁹ the concept of "nachas ruach laBoreh"].

In accordance with what was said, it is understood,

how in addition to the fact that there must be joy in oneself,

and the effect of joy on all those in his surroundings,

and all those on the street –

one must also encourage through the special instruments all those who need encouragement –

that they should increase in the matter of joy.

And the encouragement comes with the emphasis,

that one should remember,

that every Jew now has an existence because Yosef in his time was the one who sustained everyone "lechem lefi ha'taf",

and at the time when one eats from the bread of Yosef and it becomes "dam u'vasar ke'vasaro"

(in the language of the Tanya ¹¹⁰) –

this becomes the reality of every Jew,

even now;

And this is remembered together with the fact that this is the ushpizin of the Rebbe Maharash,

consequently the entire reality –

a reality of "lechat'chilah ariber",

a reality of "his'iltiv laHashem",

until in a manner that one conducts the entire order of Hishtalshelus –

and in the language of the verses "mimiged shamayim mital etc.",

with all the details that he enumerates there,

Until it comes down to "V'hem riv'vos Efrayim v'hem alfei Menashe" ¹¹¹,

i.e., also in a state of exile,

which is hinted at both in Efrayim's name and in Menashe's name –

Efrayim on account of "Ki hifrani Elokim b'eretz onyi" ¹¹²,

and Menashe on account of "Ki nashani Elokim etc." ¹¹³.

Because Yosef already warned,

that even in the state of exile there is Yosef who is the ben zekunim of Yaakov who "transmitted to him all his Torah",

as explained at length in the Midrashim of our Sages, may their memory be blessed, ¹¹⁴ and at even greater length in Chassidic discourses –

consequently there is nothing to fear from the exile.

Since this is a day that has a connection to Yosef,

it is fitting that from this should come an addition in a matter of actual deed which "is the main thing"

(and especially since the world seeks that there should come a new thing upon all the matters that were spoken about last year or two years ago etc.) –

It is a proper thing,

that one should now increase in matters of tzedakah.

And although night is not the time for tzedakah ¹¹⁵,

nevertheless

(as is known)

the matter is only regarding the actual giving to the poor person,

but making for oneself a firm resolution in a manner that it will certainly bring to action,

until even giving it to a gabbai tzedakah or a tzedakah box and the like –

it is worthwhile in this matter not to be concerned about those who oppose and argue,

"How is it possible?",

it is after all "night" etc.

And especially according to what is explained in several places ¹¹⁶ that specifically night is called by the name "tzedakah"

(as opposed to day which is called by the name "tzedek").

So the question is:

How is it possible,

etc. etc. –

this is not the place to elaborate on this. And if a question will remain, that is also a responsibility,

as long as the matter is accomplished.

Consequently, if one wants to be precise in mitzvos,

one should not run around looking for a poor person;

one should, however, make for oneself a complete and firm resolution until writing a "check" or a "pledge",

not to mention putting into a tzedakah box or giving to a gabbai tzedakah –

this is a matter without any responsibility at all.

In this matter of tzedakah there is a special content relevant to our time –

since "for Your salvation we hope all the day" ¹¹⁷,

and one seeks ways to bring closer the redemption,

for "great is tzedakah which brings the redemption closer" ¹¹⁸.

And as the Alter Rebbe explains ¹¹⁹ why specifically tzedakah brings the redemption closer,

because "one can purchase with it the life of one's soul etc."

From this it is understood,

that even a good resolution regarding tzedakah accomplishes this matter,

because since "one can purchase with it the life of one's soul",

and he resolves firmly to give over this money to tzedakah,

and all Jews are presumed to be fit ¹²⁰ –

the closeness of the redemption that tzedakah accomplishes is already effected.

And especially since the Above "Go'aleinu Hashem Tzeva'os" ¹²¹,

is a "Knower of the future",

consequently He sees the "future" that will come as a result of the resolution.

And as explained ¹²² and spoken about several times,

that when there is a good resolution to do a good thing after some time

(due to a specific reason,

and certainly a reason that is according to Torah,

and as explained above that "night is not the time for tzedakah" as understood from the Yerushalmi ¹²³ that this is a matter of overstepping a boundary),

it already accomplishes the effect. And it is similar to what is explained there ¹²² regarding prayer and fasting, and likewise regarding tzedakah,

and it is accomplished in a pleasant manner,

similar to how it was with Yosef,

out of expansiveness,

that even while in the Egyptian exile "without you no man shall lift his hand etc."

This matter is indeed a new matter,

and may there come more such good new things.

This, however, also has a special connection to this day,

when there is the concept of "good for Heaven and good for the creations",

which both matters are revealed in the mitzvah of tzedakah and gemilus chasadim.

And contrary to the opinion of those who err that in tzedakah only the matter of "good for the creations" is revealed –

because,

as the Alter Rebbe explains in Igeres HaKodesh ¹²⁴,

the matter of tzedakah is simply a mitzvah of the Holy One, blessed be He,

as it is written ¹²⁵ "Your mitzvah is exceedingly broad",

and "Yours, Hashem, is the tzedakah" ¹²⁶.

I.e., that although regarding all mitzvos it is written "He declares His word to Yaakov, His statutes and judgments to Israel" ¹²⁷,

that what He does, He tells Israel to do ¹²⁸ –

nevertheless, the matter is incomparably higher regarding the mitzvah of tzedakah,

which is the one and only mitzvah that is called simply a mitzvah of the Holy One, blessed be He

(simply).

And through the mitzvah of tzedakah, the "four measures shall be yours" ¹²⁹ will certainly be fulfilled,

because so says the Torah of truth,

which is the master over the reality of the world,

and is "Toras Chayim",

instruction in life.

Until the Torah also affects the nations of the world,

that even when one needs to come to assistance from the nations of the world, the Torah becomes the master and the instruction to them is in the manner that "their mazal is seen" ¹³⁰,

that they should help Jews with expansiveness,

until the "four measures shall be yours" is fulfilled,

with all the essential results of the matter.

And mainly –

the essential result that comes from the mitzvah of tzedakah,

that it "brings the redemption closer",

speedily in our days.

Here is the place to add regarding those who wonder that they wrote and asked etc.,

and did not receive answers etc.

It is, as spoken about several times,

and we take the opportunity now to repeat it again in such a way that it will also be heard in other places –

that one should not learn from this any simple meanings, hints, interpretations, etc.,

and certainly not think that this is a matter of lack of closeness, Heaven forbid.

It is nothing more than

(as spoken about several times)

that in the month of Tishrei "the time is not conducive" at all for answering questions and letters,

in writing or even orally,

and there is no matter of the opposite of closeness and the like, Heaven forbid.

And especially since one has the promise,

that when one asks with truth,

the Above instills in the questioner the correct opinion and the correct resolution as to how he himself should come to the appropriate resolution,

as has also been seen with physical eyes.

And on the contrary –

as is known the stories ¹³¹ that this caused that because of this his heart became more towards Heaven,

consequently he aimed correctly as to what needed to be done and how to do it,

and he did it with complete trust in the Above,

who oversees each and every one with Divine Providence.

And especially according to the instruction

(mentioned above section yud)

of the Rebbe Maharash,

that all matters of livelihood in this time the Above gives in the manner of bread from heaven,

and regarding bread from heaven one did not need to ask and wait for an answer etc.,

rather one went out, each man at the entrance of his tent *¹³¹,

and one immediately had as much as one needed. And in a manner that it was "his need" until the manner of "and you will be satisfied" ¹³²,

satisfaction with all the interpretations of the matter,

until there was no waste in it

("remove your festivals" ¹³³).

And as explained in the Midrashim of our Sages, may their memory be blessed, ¹³⁴,

and Rashi brings it in his commentary on the Torah ¹³⁵,

that the manna was in a manner that it was absorbed in the limbs,

and there was no matter of waste in it, Heaven forbid.

And likewise regarding livelihood in this time,

that since it is similar to the manna,

that no matters of the nations of the world and the like interfere,

consequently there is no matter that has not been clarified,

there is no waste.

What this means in simple words,

that the manner of livelihood is not only with a blessing in quantity,

that one has an abundance of livelihood,

but also in quality,

that the livelihood is drawn in a manner that it does not disturb the rest of the body and soul,

because it is "without a heart and a heart" ¹³⁶,

and it goes towards healthy things and joyful things,

then it is a desirable livelihood directed towards its purpose.

And this includes also

(the matter that the time is conducive) –

the money that is used for Simchat Beit HaShoevah,

which is indeed the desirable purpose of using the money,

because although it comes from the public fund,

nevertheless the public fund is composed of the donations of the individual,

similar to how it was with the true public at the time when the Holy Temple existed,

that the donation of the individual becomes public money,

in a manner that it has both advantages,

both of the individual and of the public,

as spoken about several times ¹³⁷.

May it be His will that there should indeed be the drawing down of livelihood for all Israel in a manner of expansiveness,

"revichi" simply,

both in quantity and in quality,

and one should use it for healthy and joyful things,

matters of Torah and mitzvos.

And very soon may one have "their silver and their gold with them" ¹³⁸ in complete perfection,

in the manner of "you are obligated to enrich him" ¹³⁹,

because one receives it from the Above in the manner of bread from heaven,

the giving is according to the Giver,

the Holy One, blessed be He,

consequently it becomes an extraordinary wealth down here in "their silver and their gold with them".

And one should do with their silver and their gold in all matters of tzedakah and mitzvos and the like,

and this will also add to the perfection of the entirety of the fulfillment of Torah and mitzvos,

because then one will learn with more peace of mind,

more in quantity and more in quality.

And in addition to the perfection of Torah, one will also have the perfection of the people,

"with our young and with our old etc., with our sons and with our daughters" ¹⁴⁰,

and especially since we are at the generation of the heels of Moshiach,

which is

(as it is written in the writings of the Arizal)

the gilgul of the generation of Rabbi Shimon bar Yochai ¹⁴¹,

when even "our young",

"children" were occupied with the inner dimension of the Torah ¹⁴²,

in a manner of "the fountains of the great deep were split and the windows of the heavens were opened" ¹⁴³ –

consequently now too there is the revelation of "your springs will spread outward" simply,

and certainly in the inner dimension,

which adds even more to the perfection of Torah and the perfection of the people.

And together with this there will be the perfection of the land,

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" ¹⁴⁴,

together with "Hashem will expand your border",

the land of the Keni, Kenizi, and Kadmoni ¹⁴⁵.

And all these matters will be in a manner of "and I will grant peace in the land" ¹⁴⁶,

until this will effect the "nation shall not lift up sword against nation" ¹⁴⁷,

and there will be no wars –

which consequently Jews will have peace of mind and peace of body already in the last days of exile.

And all around will help Jews to rise even more in all matters of Torah and mitzvos,

beginning with Simchat Beit HaShoevah,

which is the mitzvah that the time is conducive.

And all this will further hasten the "behold, with the clouds of heaven" ¹⁴⁸,

the "achishenah" ¹⁴⁹ within achishenah,

and one will go together with Moshiach our righteousness,

together with the Shechinah,

And also –

since "awake and sing, you who dwell in the dust" ¹⁵⁰ –

together with all the aforementioned ushpizin,

including the Nasi of our generation,

His Holy Honor, my father-in-law, the Rebbe, and all the tzaddikim and great ones of the world in the world of truth –

And one will go with great joy,

"and eternal joy upon their heads" ¹⁵¹,

to our holy land,

in the true and complete redemption,

speedily in our days, immediately.