English translation — שיחת ליל הושענא רבה ה'תשד"מ.

We have already spoken at length—and it has also been printed—regarding the Simchas Beis HaShoevah on the night of Hoshana Rabbah,

that although on the night of Hoshana Rabbah one is occupied with many matters that are not related to joy

(even not the Simchas Beis HaShoevah—the source of all joys),

as we see in the custom of Israel,

and especially according to what is explained in the Zohar¹ that is recited in the Tikkun Leil Hoshana Rabbah,

until it is also explained in the revealed Torah² all these matters connected with Hoshana Rabbah—

nevertheless, it is necessary to say

that the matter of Simchas Beis HaShoevah exists also on the night of Hoshana Rabbah. And as it states in the Mishnah³ that "and the flute

(five and) six,"

(and in the time of exile—the joy is seven),

which includes the night of Hoshana Rabbah.

Another proof that also Hoshana Rabbah must be a matter of joy:

In addition to the fact that Hoshana Rabbah is the seventh day of Sukkos,

it is also the eve

(of Shemini Atzeres and)

Simchas Torah—a day of great joy,

[In Eretz Yisrael they are both (Shemini Atzeres and Simchas Torah) on one day;

and even in the Diaspora where they are two days—they are nevertheless one continuum of the same Yom Tov:

It is the same matter and the same joy,

only that it is divided over two days].

And since Hoshana Rabbah is the "eve" and preparation for the joy of Shemini Atzeres and Simchas Torah,

it is understood

that also Hoshana Rabbah is a day of joy.

And although the joy of Shemini Atzeres and Simchas Torah is not the same joy as Simchas Beis HaShoevah—nevertheless,

since it is also a matter of joy,

it is understood

that the Simchas Beis HaShoevah of the preceding days adds an additional joy with greater strength and vigor into the joy of Shemini Atzeres and Simchas Torah.

And it is also understood

that this joy

(of Simchas Beis HaShoevah)

that is added into the following days,

into Shemini Atzeres and Simchas Torah—is primarily from the joy of the day immediately adjacent,

Hoshana Rabbah

(the eve of Shemini Atzeres and Simchas Torah).

Moreover:

Not only can the matter of Simchas Beis HaShoevah exist also on the night of Hoshana Rabbah,

but on the contrary:

The joy of Hoshana Rabbah is the greatest of all the preceding nights.

For there must be an ascent in holiness—in the joy—from night to night. It follows,

that after there was an ascent in holiness for six consecutive days,

there comes an even higher joy on this night which is the conclusion and seal of the entire matter.

Moreover:

In addition to the ascent in the conclusion and seal of Simchas Beis HaShoevah from the aspect of "ascending in holiness,"⁴ there is also an ascent in the conclusion and seal of the matter in its own right. And as explained in several places⁵ that their beginning is embedded in their end⁶—the head and beginning of a matter is embedded in its end.

And as this is in the Sefiros,

that Kesser—their beginning—is revealed specifically in their "end,"

in the Sefirah of Malchus.⁷

This is also the explanation of the connection between the night of the seventh day of Sukkos and the Ushpizin of this night—David HaMelech⁸—for the aspect of David is Kesser

(Malchus).

And as explained regarding the kings of the House of David in particular,

that a testimony of fitness for the kingship of the House of David

(to be able to fill his place and sit on his throne),

is when the crown

(Kesser)

of David "fits him."⁹

Also:

The aspect of David is "the sweet singer of Israel"¹⁰—the Book of Tehillim,

which "begins

(his book)

with Ashrei"¹¹ and said "Ashrei" twenty times,¹²

for "Chaf"

(twenty)

is the initial letters of Kesser and alludes to Kesser

(and as the Tzemach Tzedek explains in his notes on Tehillim which have already been printed¹³).

And therefore his Ushpizin is on the night of the seventh day of Sukkos—because the revelation of "Kesser" is specifically in the end.

This is also regarding the Chassidic Ushpizin¹⁴—the Rebbe, may his merit protect us.

[As has been discussed many times,

that together with the Ushpizin enumerated in the Zohar:

Avraham,

Yitzchak,

Yaakov, Moshe,

Aharon,

Yosef and David—there are also the "inner" and (in the language of the Nasi of our generation,

the Rebbe, my father-in-law) the "Chassidic Ushpizin"¹⁴:

the Baal Shem Tov,

the Maggid,

the Alter Rebbe,

the Mitteler Rebbe,

the Tzemach Tzedek,

the Rebbe Maharash,

and the seventh Ushpiz—the Rebbe, may his merit protect us]:

It is known the conversation

(and story)

of the Nasi of our generation regarding the sign

(which our Nesiim said)

concerning his birthday - Cheshvan 561 - "that there are in it two kafin,

which alludes to Keter Ila'ah".

That is, both the year of his birth is 561 - letters of Keter,

and also the day

(in the year itself)

is called "Kaf",

which is opposite Keter

(as above).

[And this also has a connection with David,

because the connection of this day to "Kaf" is from the aspect of the calculation of the lunar month (for Yisrael count by the moon);

for the moon - the "small luminary" - is connected with "David is the small one",

as the Gemara says in Chullin ].

From this it is understood,

that the Simchat Beit HaShoevah of the night of Hoshana Rabbah is

(not merely a joy, but)

an unlimited joy. In addition to the fact that joy in general breaks boundaries,

since the joy of this night is connected with Keter,

it is above all definitions and limitations.

And as the Rebbe N"E - the Ushpiz of this night - explains in several of his discourses,

that "Keter" has three meanings,

one of which is from the term "Ketra" - language of encompassing,

like a crown which encompasses the head and consequently the entire person,

because it is above all limitations.

[But on the other hand, this is an encompassing that acts in the internal,

in the manner of the king's crown - "which was placed...

upon his head" - which is one of the primary matters that adds to the beauty of the king,

"Your eyes shall see the king in his beauty" ].

From all the above it is necessary to say,

that all these matters which one must do on the night of Hoshana Rabbah are not in contradiction to the matter of Simchat Beit HaShoevah.

And in the manner as on all nights of Sukkot,

that in addition to the matter of Simchat Beit HaShoevah,

there is also the matter of the Ushpizin,

which is not the matter of joy.

Even though it was discussed

(in the previous nights)

how the Simchat Beit HaShoevah of each night is connected with the Ushpiz of that night - it is nevertheless a clear and simple thing that there are other matters

(and primary matters)

in the Ushpizin that are not the matter of joy.

And on the contrary:

The simple meaning of the matter of the Ushpizin is connected with the meals of these nights

(and days),

in contrast, the joy of Simchat Beit HaShoevah is not connected with the time of the meal,

and as it is related regarding Simchat Beit HaShoevah that "we did not taste the taste of sleep" - which was not during the time of the meal,

and likewise not in the place of the meal,

because the joy was indeed in the place of the spring - "And you shall draw water with joy from the springs of salvation" - not in the place of the meal at all.

And nevertheless,

notwithstanding that one must devote - and one devotes with joy and delight - time and attention

(and all that pertains to it)

to the matter of the Ushpizin each and every night,

together with this one conducts

(each night)

also Simchat Beit HaShoevah. And not merely "also" - as a secondary matter, G-d forbid - but as a primary matter,

to the extent that one matter completes the other,

until "completes" from the term completion - one has both matters in completeness.

Thus it is understood regarding the night of Hoshana Rabbah,

that even though then additional matters come

(relative to the previous nights),

which require that one take away more from the amount of time that one can devote to Simchat Beit HaShoevah;

and it is difficult to be a master over oneself,

that while one is occupied with Simchat Beit HaShoevah one should divert one's mind from all other matters of Hoshana Rabbah

- and there is even a doubt whether one may at all divert one's mind from Hoshana Rabbah and the matters of the festival of Sukkot which also require attention

(and not merely "also",

but as a primary matter,

the fulfillment of His commandment, the Holy One Blessed be He) -

And consequently one raises a "tumult":

Is it not that "one does not mix joy with joy" and "one does not make bundles of mitzvot",

with further discussions,

difficulties and contradictions etc.!

Furthermore,

he argues:

Consequently, when it would speak about a matter in internal powers,

it is easier to distinguish between the powers,

because since each power has its vessel in which it is invested in an internal manner,

one internal power does not confuse

(or cause or prevent)

another internal power.

This, however, speaks about a joy that is connected with the aspect of Keter,

which is a matter of Makif:

He has no inner vessel for himself,

rather he encompasses the head and the entire person - how can one make a division in this joy?

One must know that also in matters of "Makif" itself, division is applicable. As is proven from the fact that we find several distinctions in the matter of joy

(like the distinctions below in section 10),

where each joy is connected with the aspect of Makif,

and certainly the joy of the Simchat Beit HaShoevah, about which they say "Whoever has not seen the Simchat Beit HaShoevah has never seen joy" - and nevertheless, there are so many distinctions within this joy itself.

And accordingly, it is understandable in our matter,

that even though the joy of Hoshana Rabbah is connected with Keter,

the aspect of Makif,

nevertheless, it is possible to carry out the Simchat Beit HaShoevah on this night in a manner that all these other matters of Hoshana Rabbah will not confuse him

(provided that he himself is not confused...).

And since "I do not ask [anything] except according to their power" is a certainty that special powers were given

[and in a manner that they become their own powers,

specifically "their power"]

in order to be able to carry this out in practice.

Whether one understands the answer or one does not understand the answer - regarding action

(which precedes hearing)

it is not confusing;

he has no time at all to occupy himself with "concealments" of difficulties and contradictions. And during the times that he devotes to the Simchat Beit HaShoevah, he does so in perfection,

until "perfection" not only from the term "completion",

but also from the term "perfection".

And on the contrary:

Since we have the matter of "joy",

one can achieve more than "perfection". For "perfection" indicates a limitation,

like the simple meaning of perfection - that this is a thing in its perfection,

a complete thing;

And also according to the interpretation of "a thing in its perfection" -

(not only "complete",

but also)

a thing with its perfection,

this too is with a boundary and limit,

as is understandable from the fact that several matters of perfection are connected with a wall,

where every wall is indeed limiting.

However, joy is indeed a breaker of boundaries,

including also - a breaker of the boundary of perfection. Even more:

Also the boundary that exists in joy in and of itself - joy breaks even that boundary.

10.

And the action is the main thing - that there must be a joy above measure and limitation,

and for each and every one.

For indeed, in all matters a Jew must look at himself that he is a "complete world"

[and as the ruling of the Rambam *32 that through his one action,

or even speech or thought,

he "tips the scale for himself and for the entire world to the side of merit and brings about salvation and deliverance for himself and for them"]

- certainly in such essential matters as the matters under discussion - the details of the levels in joy of a mitzvah.

And as was discussed earlier at length,

that also throughout the entire year a Jew must be in joy. For since one must stand at every moment in a state of "service of G-d",

and the service of G-d must indeed be in joy

(as the Alter Rebbe brings down in Tanya from the writings of the AriZal,

and is explained in several places),

it follows,

that at every single moment throughout the entire year a Jew must be in joy,

And within this itself comes the matter of "Festivals for joy";

and among the festivals themselves - "the time of our joy";

and within "the time of our joy" itself - the Simchat Beit HaShoevah;

and within the Simchat Beit HaShoevah itself comes the matter of Keter

[which is the matter of the Ushpizin of this night,

as above].

And since joy in general is a breaker of boundaries,

and in particular the Simchat Beit HaShoevah,

and in particular that there was added the elevation from day to day - to ascend in holiness - which are all elevations in matters of "from the outset go beyond" and above measure and limitation,

certainly, standing at the beginning of the day - the "Solu Solu" and opening of the matter - of the Ushpiz who is connected with Keter,

the Simchat Beit HaShoevah must indeed be in a manner of above all measure and limitation.

Another matter in the connection between "Keter" and "David":

King David - "David is the small one" - has a connection to the small luminary,

the moon

(as above in the discourse),

which "the small luminary" seemingly indicates a matter not for superiority regarding the matter of "the crown." Because that which there was a diminution in the moon came because it began to speak about the matter of the crown,

and this brought about that the Supreme One said "go and diminish yourself."

So how does one say that the matter of the crown

(in its completeness)

is connected with "David is the small one,"

who is connected with the "small luminary"?

The explanation in this is:

It is known that every descent is for the purpose of ascent - that one should become higher even than one was before the descent. And by way of example, as is said regarding the entire matter of exile

[- including the first "exile,"

the descent of the soul into the body (as explained in Tanya)],

that one must say that through the exile one will attain a state of redemption not only as it was before the exile

(a partial redemption),

but the redemption after the exile is higher than the redemption before the exile.

The source of the matter of exile is indeed - as our generation's leader elaborates in the discourses of redemption of 12-13 Tammuz - from the diminution of the moon

(whose cause is the breaking of the vessels of Tohu).

From this it is understood,

that also the descent

(of the diminution of the moon)

is for the purpose of ascent - that the moon should become even higher than it was before its diminution.

And this is what is written "and the light of the moon shall be as the light of the sun":

Although the plain meaning of the verse is "as the light of the sun,"

since however its becoming "as the light of the sun"

(a "great luminary")

comes after

(the descent,

after)

it became a "small luminary,"

one must therefore say,

that it will be an even greater "great luminary" than it was before its diminution

(because if not - what did the descent accomplish?).

And as the matter is in the Sefirot,

that in the future the Sefirah of Malchut will be elevated above Zeir Anpin - not only "the light of the moon as the light of the sun,"

that it will be equal to Zeir Anpin,

but "a female shall surround a man";

and so too in worlds and Names - that the Name Ban will ascend into the Name Sag which is higher than the Name Mah.

And therefore one connects the quality of the crown

(David)

specifically with the small luminary,

because specifically from the descent of the small luminary there subsequently comes the ascent above the light of the sun. And this is also the quality of Hoshanah Rabbah as above,

"their beginning is wedged in their end,"

that specifically

(through the descent)

in the "end" one has "their beginning."

The aforementioned matter is especially emphasized in this year,

which is a leap year:

The matter of a leap year is connected with that which our

(Jews')

year is a lunar year

(which as above the moon has a special connection with David,

which is why one mentions David in the sanctification of the moon);

that a lunar year is smaller than a solar year. And a leap year adds,

that it balances and fills the deficiency.

One sees however thereby,

that a leap year is not only equal to a solar year, but,

as one sees simply,

a leap year has more days than a solar year.

- Because,

as discussed above,

from every descent there must subsequently be an ascent even more than the standing and state before the descent,

and as above regarding the Sefirot - "a female shall surround a man,"

and so too in Names,

that the Name Ban ascends into the Name Sag which is above the Name Mah.

Based on this one will also understand how the joy of Hoshanah Rabbah specifically is the preparation for Shemini Atzeret and Simchat Torah

(as above section b):

It is stated in the Zohar and Kabbalah that Shemini Atzeret corresponds to Joseph. Because,

as explained in many places,

the three pilgrimage festivals correspond to the three Patriarchs:

Passover - the Festival of Matzot - corresponds to Abraham,

as it is said "knead and make cakes"

(matzot,

because it was then Passover);

Shavuot,

when He revealed Himself to them with the sound of the shofar - corresponds to Isaac

(the shofar of the ram of Isaac, may it be remembered for good);

and Sukkot corresponds to Jacob as it is said "he made sukkot."

And since Joseph is the continuation of Jacob as it is said *49 "these are the generations of Jacob, Joseph,"

therefore also the continuation of Sukkot

(which corresponds to Jacob)

- Shemini Atzeret

(although Shemini Atzeret is a "festival in its own right,"

it is however also a continuation of Sukkot]

- corresponds to Joseph.

Parenthetical remark:

Seemingly - how does one say that Shemini Atzeret corresponds to Joseph,

when Joseph is one of the seven Ushpizin of the festival of Sukkot?!

And this one finds a wondrous thing regarding the general concept of the ushpizin - and as discussed many times, one "splits a hair" but one does not stop at a "block-question"!

One keeps speaking

(and with all the details and details of details)

that there exist the seven ushpizin as enumerated in the Zohar and the writings of the AriZal, and afterwards there exist the "Chassidic ushpizin" - and it is the same.

But together with this, it is explained in the writings of the AriZal that the seven ushpizin correspond to the seven midot

(Avraham - the attribute of chesed,

until David - the sefirah of malchut);

however, regarding the Chassidic ushpizin, one explains in an entirely different manner:

the Baal Shem Tov - keter,

the Maggid - the second level in keter,

the Alter Rebbe - chochmah,

the Mitteler Rebbe - binah

(Rechovot HaNahar *53),

the Tzemach Tzedek - daat,

Miftacha D'Chalil Sheit,

the Rebbe Maharash - yesod,

and the Rebbe N"E - malchut!

And as discussed - one keeps speaking about this and everyone accepts it simply and no one stops on it!

[His Holy Honor, the Rebbe Shlita, laughed and said:]

Just as no one is bothered by the difficulty in the matter,

one has a joyous Yom Tov without the confusion of a contradiction

(and the like)...

Nevertheless,

since one heard it explicitly from the Nasi of our generation

(with several explanations after he first revealed it),

it is a certain thing that all the matters are true,

because in each of them there are several matters.

And regarding this, the explanation concerning Yosef is

that in him there are several matters,

there is one matter in Yosef by virtue of which he is one of the seven ushpizin

(connected with one of the seven days of Sukkot):

there is another matter in Yosef that connects him with "on the eighth day, it shall be an atzeret for you."

- Of course, this itself requires an explanation and interpretation,

and presumably one will find an explanation on one's own,

"give to a wise man and he will become wiser" *54,

or that this will not be confusing from the outset,

and one will celebrate the Simchat Beit HaShoevah,

and likewise - the joy of Shemini Atzeret and Simchat Torah and Shabbat Bereishit

(which comes immediately afterward)

in its completeness,

out of rest of the soul and rest of the body - to the extent that a concept of rest during joy is applicable.

This concludes the parenthetical discourse.

The unique novelty of Yosef is - that with him one finds the descent into exile:

first "and Yosef was brought down to Egypt",

which already this is like a matter of "the prison" - Egypt was a great prison;

and in this prison

(the land of Egypt)

itself,

they imprisoned him in the dungeon.

But all these descents were for the sake of an ascent,

that specifically through the descents the ascent occurred,

that Yosef became the viceroy over all the land of Egypt etc.

And regarding this, one also saw by the Nasi of our generation - whose name is Yosef - that what was with him the descent into the prison

(in the pattern of the aforementioned descents of Yosef),

was for the sake of an ascent,

that specifically through the descent there was a very great ascent in his service relative to how it was before the descent into imprisonment,

until an ascent that is incomparable in quantity,

from which it is understandable in quality,

until the ascent was recognizable to the physical eye,

and in the well-known expression - specifically through the imprisonment a Yom Tov came to the Jews;

and from generation to generation and from year to year it becomes more widespread until it has already been accepted

(not only among most of the Jewish diaspora, but)

among the vast majority of the Children of Israel,

and then it receives a force and a status of a matter of Torah and a matter of law like the ruling of the Rambam

(and the elaboration on this is known).

And therefore the joy of Hoshanah Rabbah,

which is connected with the "descent for the sake of ascent" of the "lesser light"

(as above),

is the preparation for Shemini Atzeret

(and Simchat Torah),

the concept of Yosef.

The explanation in this ascent that is brought about through the descent,

will be understandable from the explanation of the difference between the two names "Mah" and "Sag",

and as above

(section 11-12)

that the ascent of the "greater light" in the names is that the name Ban will ascend into the name Sag which is above the name Mah:

Although Mah and Sag are both a calculation,

the gematria of the name Havayah with its filling letters,

they both also have an interpretation that gives a hint in service;

What is also hinted at in this is the elevation of the name Sa"g over the name Ma"h.

The explanation of this:

The difference

(in translation)

between Ma"h and Sa"g is:

Ma"h is from the term Ma"h and self-nullification;

however, Sa"g is the letters Gimmel Samech,

which indicates elevation,

the very opposite of Ma"h and self-nullification — rather, this is grossness of holiness

(for Sa"g is indeed a holy name,

in the aspect of holiness).

And I shall walk in a broad place *59.

And this is the elevation that occurs in the name Ba"n through its descent

(and service)

downward into the world — that it ascends into Sa"g which is above Ma"h:

The service of a Jew in the world

(who is analogous to the name Ba"n)

is indeed — "a man's way is to conquer,"

to conquer the world and make from it a dwelling place for Him, blessed be He,

and in order to carry out this service, the matter of Ma"h and self-nullification must exist. For specifically through this self-nullification to the King, one becomes a "servant of a king is a king" *60 and one has the power to conquer the entire world,

so that it will become "And Hashem shall be King over all the earth; on that day Hashem shall be One and His name One."

And therefore, during the service itself, one must negate the matter of "grossness,"

that one should not be a "gross of spirit,"

and as the Alter Rebbe interprets it in Likkutei Torah, that one must guard that no "grossness" should seize hold in his spirituality.

But after he has already fulfilled his function

(by revealing within himself the Ma"h that is in him,

which guards him from grossness of spirit),

he receives the elevation that the name Ba"n ascends into Sa"g — he has the matter of grossness of holiness,

And I shall walk in a broad place,

that he has expansion and spreading out and holiness.

And this is also the elevation that occurs in Ba"n relative to Ma"h — for the matter

(of grossness of holiness)

is specifically from the aspect of the Essence,

the "true yesh":

From the aspect of light and illuminations, the matter of self-nullification, Ma"h, is brought about.

However, from the aspect of the Essence, one must specifically have a yesh,

an existence, but this is

(not the "yesh" of the person, Heaven forbid, but rather)

the true yesh,

and this stands revealed in the person

(in the created yesh).

And as an example, as the Rebbe Maharash

(author of the saying "from the outset, go over")

explains regarding the world in general

— he explains it in other letters,

but the inner point is the same —

that it could be understood according to Torah that the world has absolutely no existence and the world is merely an illusion of the eyes;

but the true matter is — that the world is indeed an existence,

and the proof of this is — from Torah and My commandments.

What the explanation of this is:

What makes the world a true existence — is the Torah and commandments. From the aspect of lights and revelations, it would have to be that there is no world,

but from the aspect of the Essence, the world has an existence,

only this is not an existence for itself, Heaven forbid,

rather its entire existence is — Torah and My commandments.

And as the Rambam expresses it very simply — "And all existences...

were not found except from the truth of His existence." Seemingly,

what is the precise meaning of "from the truth of His existence"?

On the contrary:

It is indeed "this is not the essence of Divinity from which the worlds are generated,"

it is only that from Him also comes the creation of the worlds. And since the matter of the existence of existences is not "the essence of Divinity,"

the wording

(and especially in a book of laws,

whose language must be precise)

should seemingly have been

(not "from the truth of His existence," but rather)

— "And all existences...

were found...

from His existence"!

The law says — no! Specifically "from the truth of His existence" were all existences found,

because that which the world has an existence

(true)

in the law,

it is from the aspect of "the truth of His existence,"

which from the aspect of the Essence

(the true yesh)

there is a world,

only the created yesh is the true yesh.

This is also one of the matters where one sees how the Rambam placed in his book matters of the inner dimension of the Torah in a manner of a revealed hint,

And as we see it at the beginning of his book,

that he begins with the words "The foundation of foundations and the pillar of wisdoms" — the initials of the name Havayah specifically, as the grandson of the Rambam revealed — which was before the revelation of the Ari"zal — that this is what the Rambam intended to hint at with these words),

for the name Havayah is indeed the name of the Essence specifically;

We also see this matter

(at the conclusion of the first halachah)

- that what is stated in the Rambam "All existences...

were not found except from the truth of His existence",

is the same matter

(only - with different letters)

that the Alter Rebbe explains in Iggeret HaKodesh regarding the creation of the world,

to the point that even with a superficial look one sees that it is identical:

In Iggeret HaKodesh, siman 20, the Alter Rebbe explains,

that the creation of the yesh hanivra is specifically from "His essence and being of the Maatzil, blessed be He, whose existence is from His own being and is not caused by any preceding cause, heaven forbid."

And this is the same matter that is stated in the Rambam,

that "all existences" do not derive simply from "His existence",

but from "the truth of His existence",

that specifically regarding "the truth of His existence" it is possible to say "His existence is from His own being and is not caused by any preceding cause, heaven forbid."

And this is also the reason,

that specifically through the descent below the elevation of BaN in SaG above MaH

("gross" of holiness)

- because specifically through the service in physicality,

yesh hanivra,

one reaches the "true yesh" - "the truth of His existence".

The aforementioned matter - that the perfection of "Keter" is connected specifically with the descent below into the physicality of the world - is also alluded to in the name of the Chassidic ushpizin of Hoshana Rabbah

(the Rebbe N"a):

In the same sichah

(aforementioned section 5)

where the connection of the Rebbe N"a to "Ketra Ila'ah" is explained,

it is stated

(regarding the name of the Rebbe G"a):

"Rash"b basar shever - one must break the flesh of the body",

i.e. - the service with flesh,

the physicality of the world.

And as mentioned also in another place,

that this is also connected with the

(particular)

names - "Shalom Dovber":

Regarding a "dov" it is stated in the Gemara "mesurbalin ke'dov",

which means "ba'alei basar...

mesurbal be'basar". And with this "basar" one must accomplish the matter of "Shalom" - not to break the body through fasts and afflictions,

but to make "peace" with the body,

through birur and refinement of the body.

And according to the teaching of the Baal Shem Tov on the verse "When you see the donkey of your enemy etc. you shall surely release it with him":

When one looks into the material of the body,

one will see that it is "your enemy" - the Torah of truth says that the body is "your enemy" of the soul. One could therefore come to the conclusion that one must break the body through afflictions - "Torah Or" illuminates the matter and says "you shall surely release it with him":

After the Torah illuminates a person that his body is "your enemy",

the Torah says that one must know,

that the way is

(not through fasts and afflictions, but)

that it must be "you shall surely release it with him":

The "release" of the person,

that which he must build [as brought elsewhere in Tanach that "release" has the meaning - a matter of building] - must be "with him",

together with the body;

he together with his body must become "a partner with the Holy One, blessed be He, in the work of creation".

And specifically through the it'hapcha of "your enemy" - from the physical body

("which in its materiality is comparable to the bodies of the nations of the world")

and the animal soul, it becomes "after You we will run"

(plural form),

that also the G-dly soul becomes elevated - there is "peace" and perfection not only regarding the "donkey"

(body),

but also in the soul,

until the "actual part of G-d from above".

And as above,

that specifically through the service with the physicality of the world the elevation becomes even higher than before the descent.

As discussed many times, the teaching of the Alter Rebbe that one must "live" with the time,

with the daily portion of Chumash - the elevation of this service

(of dealing with the physicality of the world)

is also emphasized in the daily portion of Chumash of today - Parshat Berachah from the fifth until the sixth - both at its beginning and at its conclusion:

The portion begins:

"And of Zevulun he said: Rejoice, Zevulun, in your going out, and Yissachar, in your tents",

that the difference between Yissachar and Zevulun is like the difference between Torah and mitzvot:

"Yissachar in your tents" is like "dweller of tents",

the tent of Torah;

and "tents" - in the plural - "the tent of Shem and the tent of Ever",

the Written Torah and the Oral Torah,

or the revealed part of Torah and the inner dimension of Torah *87

(as discussed previously at length).

However, Zebulun is the concept of good deeds. Even though Zebulun also has fixed times for Torah study,

and that which he engages in commerce is only for the sake of "giving into the mouth of Issachar, and they sit and engage in Torah" *88 - nevertheless,

the main concept of Zebulun is good deeds,

the concept of the attributes.

And here they say,

that with whom does the lesson of Chumash begin - specifically with Zebulun,

"And of Zebulun he said: Rejoice, Zebulun, in your going out,

(and only afterwards *88)

and Issachar, in your tents."

Because specifically through the service of Zebulun - action in practice,

commandments - one conquers the world,

"and subdue it,"

as one sees simply that in order to make from a worldly thing a matter of Divinity,

this is primarily through action.

The study of Torah with understanding and comprehension - "it is your wisdom and understanding" - affects the intellect of the person,

and consequently it also affects the physical matter of his brain

("quantity")

[as brought in several discourses (and especially from the leader of our generation) that when a person (and especially a Jew) toils in intellectual concepts, this causes a change (and increase) in the physical matter of his brain],

but this does not conquer the world.

The service of "and subdue it" is accomplished not through Torah,

but specifically through commandments,

through action in practice.

And even though Torah has an advantage over commandments,

to the extent that "the study of Torah is equivalent to all of them,"

because Torah is analogous to the blood of a person which gives life to all the limbs and sinews and the entirety of the person,

blood is the soul - but in order to effect change in the world, it is specifically through commandments,

in the manner of a person,

that in order to effect change in the world it is

(not through the blood, but)

through his limbs.

And this is also the order,

that first comes the joy of the Celebration of the Water-Drawing of the festival of Sukkot,

and only afterwards - the joy of Simchat Torah

(as above, section b):

The difference between these two joys - the Celebration of the Water-Drawing and Simchat Torah - is the difference between the joy of a commandment

(Zebulun)

and the joy of Torah

(Issachar):

Simchat Torah is as its name - a joy connected with the concept of Torah;

however, the Celebration of the Water-Drawing is a joy of a commandment. It is true that its concept is "and you shall draw water with joy,"

and "there is no water except Torah" - but in a matter that does not depart from its simple meaning,

that the concept of the Celebration of the Water-Drawing simply was the joy

(and gladness)

of drawing water from a spring for the sake of the commandment of the water libation upon the altar in the Holy Temple,

which the drawing of the water was the preparation and qualification for the commandment of the libation.

And therefore,

just as "Zebulun preceded Issachar" due to the advantage of commandments over Torah as above,

so too does the concept of the Celebration of the Water-Drawing come first

(the joy of a commandment),

and only afterwards - Simchat Torah.

In the manner that at the beginning of the lesson the advantage of commandments is emphasized

(which accomplish the "and subdue it" of the world)

- so too does one find at the conclusion of the lesson,

which ends with the verses concerning the tribe of Gad,

and its advantage that - "and he tears the arm, even the crown of the head":

It states in the words of our Sages, of blessed memory,

that the concept of "and he tears the arm, even the crown of the head" was in the merit of that which the tribe of Gad was distinguished in the fulfillment of the commandment of tefillin - and tears the arm in the merit of the tefillin of the arm,

even the crown of the head in the merit of the tefillin of the head.

And since,

"the entire Torah is equated to tefillin" - that tefillin is a general commandment which is equivalent to all the commandments

Now, even though the language of the Gemara is "the entire Torah" - nevertheless, the simple interpretation

(and also the inner interpretation)

in this statement of our Sages, of blessed memory,

is that here they do not mean the concept of the study of Torah,

but rather all the commandments of the Torah. As one learns from this that all matters of commandments must be "from what is permitted in your mouth" and pure in your mouth. And it is understood,

that even though the concept of "equated etc." is brought in opposition to the law of "from what is permitted in your mouth,"

nevertheless, from this they derived the teaching,

that the entire Torah - all the commandments - is equated to tefillin].

It is therefore understandable that the general advantage of commandments is emphasized in the commandment of tefillin.

And regarding how the Alter Rebbe elaborates in Tanya, chapter 37, concerning the commandment of charity,

which is "equivalent to all the commandments" and "is called by the name 'commandment' without qualification" — this is because

the general elevation of the commandments,

which they effect and elevate his body,

his animal soul and his portion in the world,

until the entire world — is revealed in the commandment of charity. And therefore charity "brings the redemption near," because "with one act of charity one elevates much....

what one could not elevate...

through several other practical commandments" — it acts in the most comprehensive and broadest manner

(of all the other commandments)

in worldly matters.

[And this is also the precise reason why the Alter Rebbe specifically placed this matter in chapter 37

— and as we find in several places that one also makes a precise inference in this, where the Alter Rebbe placed matters in the Torah,

and especially if one can derive from it a directive in the service of G-d and His love and fear

(as has been discussed several times) —

because "lamed-zayin" (37) is the gematria of "hevel" (vapor/vanity),

which is the filling of the name Sag,

which is the level attained through the refinement of the world

(as above, section 16).

And also — "the world exists through seven vapors"

(with several additional allusions)].

However, with charity, this level is revealed in the world. But everything derives from the Torah — "He looked into the Torah";

where is this level emphasized in the "Torah-world"?

— It is in the commandment of tefillin, of which it is said, "the entire Torah is equated to tefillin."

It follows,

that also in this conclusion of the lesson,

where it discusses the distinctiveness of the tribe of Gad regarding the commandment of tefillin — the level of the commandments is emphasized.

Furthermore:

The level of the commandment of tefillin

(by the tribe of Gad)

which is expressed in the conclusion of the lesson,

is not

(only)

regarding the fulfillment of the commandment of tefillin,

but regarding the reward in the world,

that in the merit of their fulfilling the commandment of tefillin with utmost perfection and adornment,

even in the detail of not being "silent between tefillah and tefillah"

(that one does not interrupt between the tefillin of the arm and the tefillin of the head),

it was thus revealed in them openly when they had to deal with the world — waging war with the nations of the world

(and "gentileness")

— that it was in a manner of "and he tears the arm, even the crown of the head." "They would...

cut off the head together with the arm in one blow"

(paralleling the precise inference in tefillin that there should be no interruption between the tefillin of the arm and the tefillin of the head).

That is,

that the conclusion of the lesson emphasizes the level of the commandments as they affect the "conquest" of the world — that just as it was in their fulfillment of the commandment of tefillin,

so was it visibly revealed in their actions in the world.

And this is also the precise inference of "and he tears the arm, even the crown of the head" — first the "arm" and later the "crown of the head":

The allusion in the service of G-d from this, that there must be no interruption between the tefillin of the arm and the tefillin of the head

(between the "arm" and the "crown of the head")

is because both together allude to "the entire Torah":

Tefillin of the arm — where "arm" is connected to the actions and deeds of man — is the matter of the performance of the commandments,

good deeds;

and tefillin of the head,

or "tefillin that are on the head"

(as is known the precise inference of the Alter Rebbe regarding this)

— the matter of understanding and comprehension in the human mind — is the matter of the study of Torah.

And this is not merely an allusion in tefillin,

but this must be the intention at the time of their placement

(until this becomes a part of the fulfillment of the commandment,

as has been discussed several times)

— that "one is commanded...

to place them on the arm opposite the heart and on the head opposite the brain...

and one should subjugate to the Holy One, blessed be He, the soul that is in the brain and also...

his heart to His service, blessed be He."

And regarding this it is said, "and he tears the arm, even the crown of the head" — first "arm" and then "crown of the head":

because although the subjugation of the brain and intellect is a fundamental principle in the service of G-d,

and as explained in the holy book of Tanya, that the beginning and essence of service is "the brain rules over the heart"

[the tefillin of the arm are "opposite the heart" (as above),

and it must be that "the brain rules over the heart,"

which comes through the subjugation of the brain,

the tefillin of the head],

Nevertheless, the "arm" comes first,

because specifically through the tefillin of the hand - the subjugation of the hand with all the actions

(and deeds) of his

[which are all related to his hand]

- one opens his portion in the world. Therefore his portion in the world is related to the "hand" of a person,

as Rashi explains that "hand" means "his domain,"

and as it is said, "gave into his hand."

The aforementioned elevation regarding the ushpizin of Hoshana Rabbah

- that specifically in their "end"

(Malchut)

is found their "beginning"

(Keter),

and as mentioned,

that specifically the name Ba"n will ascend in Sa"g above the name Ma"h,

because specifically in the yesh hanivrah one takes the true yesh

(the truth of its existence) -

is also connected to the content of the matter of Hoshana Rabbah,

whose function

(relative to the previous days of Sukkot)

is - "the day of the willow":

one takes five "willows"

("Hoshanot")

and beats them five times on the ground.

This will be understood by prefacing a wondrous thing that is found regarding Hoshana Rabbah:

It is brought in the Talmud that after the destruction of the Holy Temple, one must ensure that Hoshana Rabbah does not occur on Shabbat,

and so the halachah remains,

until the fixing of the months according to the calculation is arranged so that "Hoshana Rabbah will never occur on Shabbat."

And one of the reasons for this is - "so that they will not need to nullify the taking of the willow"

[because specifically when the Holy Temple was standing, the "willow" of Hoshana Rabbah overrides Shabbat,

but in this time, when the "willow" is only a remembrance of the Temple, it would not override Shabbat].

This is seemingly perplexing:

The taking of the four species on the first day of Sukkot is also in this time a biblical commandment,

but it overrides Shabbat only when the Holy Temple was standing and not in this time.

It is only that when one takes the four species on the next day, one also recites the Hoshanah which is connected to the Shabbat that preceded it].

Nevertheless,

regarding the first day of Sukkot, they did not ensure that it should not occur on Shabbat,

so that one could fulfill the biblical commandment of taking the four species;

[Moreover:

also when the Holy Temple was standing, when it overrides Shabbat,

there are several restrictions in this,

where one may take the four species,

and nevertheless the first day of Sukkot could occur on Shabbat].

And specifically regarding the "willow,"

which is only a "custom of the prophets"

(and in this time - only as a remembrance of the Temple)

did they ensure that one should not nullify the taking of the willow?!

The explanation of this is:

The "willow,"

which is the simplest of the four species - "it has no taste and it has no smell" - alludes to simple people,

who have no revealed virtues,

they are simple to the ultimate simplicity - not for superiority;

But specifically for this reason there is a virtue in the willow over the other three species - because,

as the Baal Shem Tov revealed,

this simplicity of simple people

(specifically)

is one thing with the simplicity of the Essence;

and as discussed at greater length in the previous talks about the activity of the Baal Shem Tov with simple people specifically, even to the simplest of the simple,

[for the activity of the Baal Shem Tov is indeed an activity that continues in the subsequent generations,

and especially since afterwards each Nasi in his generation added to this,

and added as an essential matter

- as discussed in the previous nights,

that in addition to the fact that each of the Nesiim is a "great luminary"

(for they are indeed filling the place (which simply means - completely filling the previous place) of the "two great luminaries" *128)

- since the Torah of truth rules that in every matter there must be an ascent in holiness,

it is certainly so

(and especially since a commandment of the Torah is also a promise)

that each "great luminary" adds upon the previous one -

it is understandable to what extent this matter that the Baal Shem Tov "opened"

(specifically in the virtue of simple people)

has now come out in revelation and to what extent it "storms"].

The elevation in "simple people" is also emphasized in the matter of the "willow" literally:

It is known the explanation why specifically the four species were chosen,

because in them the matter of unity is emphasized;

but among the four species themselves - the matter of unity is revealed specifically by the willow:

With the other three species, one must arrive at Chassidus which reveals and teaches that their advantage

(because of which they were chosen)

is in the matter of unity;

however, regarding "Aravah" it is stated explicitly in the revealed part of the Torah,

to the extent that this becomes their name - "Achvana",

because they grow in brotherhood *131.

The explanation of this is:

With the other species which have advantages - whether it has taste or it has fragrance or it has both - the advantages "cover" the simplicity of the essence within them. And therefore,

the matter of unity within them - which derives from the fact that they are one thing with the Above and within them the simplicity of the essence shines - is also not so revealed,

to the extent that one might think that they were chosen because of their advantages

(of taste and fragrance);

it is not revealed which matter is connected to the "essence" of the thing and what is merely a matter of the "extension" of the thing.

However, with "Aravah",

which has no advantages,

the matter of "unity" stands revealed and simple,

even for the simplest person;

there is no other reason why it was chosen - because with it stands the simplicity of the essence,

which is one thing with its "essence",

in a revealed manner,

[This is like specifically with simple people the simplicity of the essence shines - with them the actual Godly part from above is seen openly,

and consequently they "grow in brotherhood" together with the Above].

And this is also the superiority of Hoshana Rabbah - "the day of Aravah" - over the commandment of taking the four species:

Although among the four species there are "Aravot" - the matter of growing in brotherhood - nevertheless,

since they are joined together with the other three species and one fulfills a commandment with them,

how much more so when one recites with them the entire length of the "Hoshanot" until its conclusion "Kol mevaser mevaser ve'omer"

[and one recites it three times, and three times constitutes a chazakah],

it is therefore possible - and not "possible",

but certain - that additional matters of holiness have been added;

And therefore,

although initially the Aravah was "it has no taste and it has no fragrance" and within it the simplicity of the essence was revealed

("growing in brotherhood")

- now, however, the Aravah is already in a state where the "growing in brotherhood" is not in its "purity".

And therefore one cannot fulfill the matter of beating the Aravah with the "Aravah that is in the Lulav" - the "Hoshanot" are put away together with the other three species

[indeed on the bimah in a respected place,

in all the best places - but one cannot use them for "Aravah"]:

Rather, one takes other "Aravot" that have not yet been used for any matter of commandment - because specifically in that "simplicity" the simplicity of the essence stands revealed.

This is also the explanation of why "Aravah" is not a commandment,

but only a "custom of the prophets":

This is like the matter of the superiority of the water libation over the wine libation,

that the very fact that the water libation is not "explicit in the Written Torah,

only the Rabbis supported it with verses" indicates that it derives from a higher place,

and "the circuits...

which were not even written in the Oral Torah and are only a custom" derive from an even higher place

(even higher than the water libation),

to the point of from the highest place which cannot come down even in the Oral Torah,

So too in our matter:

Specifically because "Aravah" is connected with the simplicity of the essence,

it comes out specifically in a matter of custom.

Based on this, one will understand why they warned specifically regarding Hoshana Rabbah,

that "it should never fall on Shabbat" so that the taking of the Aravah should not be nullified

(although it is only a "custom of the prophets")

- and not regarding the first day of Sukkot

(because of the commandment of taking the four species):

The simple reason for this is - since it is only a custom, it needs a reinforcement,

"they made a reinforcement for their words more than for the Torah"

(i.e., because it is not as important as "that of the Torah").

But the inner meaning of the matter is,

on the contrary - that specifically in the matter of custom there is the highest of the high.

And as mentioned above,

that specifically in the "Aravah" one has the simplicity of the essence. And therefore specifically this is in a manner of "reinforcement",

so that no change is applicable to it and one cannot "get by" without it;

And since one must "fulfill" the decree of the Sages

(that the taking of the willow is not pushed off by Shabbat),

they therefore changed the times and ensured in the fixed calendar for all years and all times that Hoshana Rabbah cannot occur on Shabbat;

until this became a law in the revealed

(only a "law" in custom)

that the fixed calendar must be in such a manner that one fulfills the custom in its simple sense,

in the physical and material aspects of the world.

The matter in connection to "the day of the willow" - that specifically because it is only a "custom of the prophets" it therefore has a "strengthening" and force that does not exist even in a biblical commandment - also gives an additional impetus in the entirety of the matter of the Rejoicing of the Water-Drawing:

There are those who, when they begin to think about the Rejoicing of the Water-Drawing in this time, argue:

Even at the time when the Holy Temple stood, the Rejoicing of the Water-Drawing was also no more than a matter that is alluded to;

Moreover:

The Rambam does not mention at all about the Rejoicing of the Water-Drawing! As was once discussed at length, the greatest wonder in this:

The Rambam elaborates regarding the "extra joy" that must be on the festival of Sukkot,

and then concludes about the virtue of joy of a commandment in general,

as one finds by King David

(David the King, the Messiah)

that "dancing and whirling before the L-rd etc.",

and this becomes a law for every Jew that he can attain this

(for "I do not request etc. except according to their strength")

- and nevertheless he does not mention about the Rejoicing of the Water-Drawing!

Consequently,

if one wishes to find about the Rejoicing of the Water-Drawing in the law

- one finds an elaboration about it in the Gemara and in many details and minutiae,

but one may not rule a law from the Gemara - then one is among the "destroyers of the world" - rather one must rule from the codifiers -

So when one looks in the Rambam,

of whom "from Moses to Moses none arose like Moses",

there is nothing about the Rejoicing of the Water-Drawing;

rather one must search in the codifiers after the Rambam.

And when one already finds in them about the Rejoicing of the Water-Drawing - and the law is according to the later ones - it is also not with a "storm";

It is not a biblical commandment or even a rabbinic commandment,

rather it is only an allusion in the verse etc.

All this is even at the time when the Holy Temple stood. When one thinks about the Rejoicing of the Water-Drawing after the destruction of the Holy Temple and in the Diaspora,

and all the more so in this double and multiplied darkness of the footsteps of the Messiah - he cries out:

It is only a custom! One has on it only an allusion of an allusion of an allusion!

One says to him:

Look and see what a "custom" is! The matter of "the day of the willow" is

(also at the time when the Holy Temple stood)

only a "custom of the prophets" and nevertheless they already established at the time when the Holy Temple stood the matter of "the day of the willow" in a manner that it should not be able to occur on Shabbat

(although regarding the taking of the four species - a biblical commandment - they did not do this).

One understands also how much one must be careful with a custom of Israel,

and all the more so - the custom of the Rejoicing of the Water-Drawing.

The "interweaving of their beginning with their end" that one finds on Hoshana Rabbah as "the day of the willow",

also has a connection to the matter of the beating of the willow,

whose meaning is

(as one says in the "May it be Your will")

- the sweetening of the severities:

It is explained in Chassidus

(and as the Middle Rebbe brings this in the discourses of Rosh Hashanah)

that the greatest blessings are connected specifically with Isaac,

the attribute of severity. One asks:

Seemingly the greatest blessings should have come from the attribute of kindness,

kindness to Abraham specifically?

One explains,

that on the contrary:

In order that there should emerge a surge of kindnesses,

it is specifically through the attribute of severity. That when one sweetens the severities themselves,

then there becomes

(instead of severity that is not for the better)

the matter of the surge of kindnesses,

from which emerge blessings,

which in another manner such blessings cannot be at all.

And as one says regarding the entirety of the matter of the exile - which is the primary "severity" - "I will thank You, L-rd, for

(because of this)

You were angry with me",

because in the future to come one will see

(not only the nullification of the exile, rather)

how through the exile itself

(severity)

there emerges a surge of kindnesses,

which without this matter of the exile one would not have attained.

Regarding the general concept of the willow,

then specifically, there is the simplicity in which there is no concept of revelation

(gevurah and concealment),

stands the simplicity of the Essence which is above any concept of light and revelation.

The aforementioned concept also provides an explanation in the matter of "I will thank You, Hashem, for You were angry with me."

We see that this is a thing which has no rationale,

and even no grasp in intellect,

also not in the intellect of holiness;

it is impossible to understand how it could be "I will thank You, Hashem, for You were angry with me"? It is such a terrible exile,

and furthermore - "all the ends have passed" *148,

and nevertheless "we have not yet been saved" - how can there be "I will thank You, Hashem" regarding the matter of exile?!

And although there is the rationale

(mentioned above)

in the intellect of holiness,

that the elevations of the future redemption will come forth from the exile itself

(as above)

- nevertheless the question still remains:

The Almighty is surely omnipotent,

and consequently He does not need to come to all these matters;

an omnipotent One can give the entire "storm"

(as will be explained)

without gevurot!

And all the more so - that a descent into gevurot from which come undesirable matters,

the opposite of kindness,

[And as explained in many places,

that gevurot in their essence are a concept of influence and illumination of Divinity,

only from them is drawn down below the concept of gevurah in its simple sense,

the opposite of kindness].

It turns out,

that in the matter of "I will thank You, Hashem, for You were angry with me" there is no rationale,

rather one tells a Jew,

that thus he must believe. That in the future to come it will be "I will thank You, Hashem, for You were angry with me."

A Jew argues:

The Torah is called "Torah is light",

and the Almighty explains in His Torah many matters so that they should be placed in the intellect of man, even in his human intellect,

and all the more so in his Divine intellect.

Why did the Almighty need to conceal this one and only matter of "I will thank You, Hashem, for You were angry with me",

and it will only be revealed in the future to come?

And as one sees simply,

that there is no revelation...

Why must one have the matter...

of the Shechinah in exile...

Mashiach in exile...

each and every one of Israel in exile...

and in a manner of increasing

(not for the better),

there is no day...

whose curse is not greater than that of its fellow...

It appears,

that the only explanation why it was concealed...

is because the Almighty wanted that one should cry out in truth...

to You...

we have hoped all day...

For it is "the heart to the mouth is not revealed":

This is not a thing that can be in revelation and one conceals it for whatever reason,

rather this is a thing that cannot be in revelation.

It has...

to such an extent no place...

in the entire order of the chain of descent...

in the entire concept of Torah and commandments...

that a Jew should be in exile...

not to mention in the exile of the heels of Mashiach,

and in this itself...

it has already passed over...

nineteen hundred years...

and still...

we have not been saved... *)

The Rebbe, may he live for many good years, wept greatly during the recitation of the following passages,

and they are marked with dots.

This is because the heart to the mouth is not revealed,

even to the mouth of the Holy One, blessed be He, as it were.

And therefore,

in order to attain this one must have simple faith,

without any concept of "revelation".

If he will know a rationale - whether in faith (?)

or at least a point - that there is a good thing in exile...

if even there is one point in his Divine soul that tells him:

Listen,

exile has in it a benefit - it cannot be that he should cry out "The sprout of David Your servant...

speedily cause to sprout" with the entire storm...

The Almighty does not want that one should understand the benefit in the matter,

He wants that one should have simple faith...

that Hashem is good and upright;

He wants that one should have simple faith that...

I will thank You, Hashem, for You were angry with me.

But if, Heaven forbid...

this will be placed in the intellect...

even in the point of the intellect...

he can then not cry out with the entire storm as the Almighty wants one should cry out,

that for Your salvation we have hoped all day - every moment of the day.

And specifically simple faith draws down the heart to the mouth is not revealed until in a manner of "I will thank You, Hashem, for You were angry with me."

And this is also the thing and its opposite that is demanded of a Jew:

From one side, one demands of him that he should cry out with all the powers of his G-dly soul, "For Your salvation we hope all day."

- One does not speak about his animal soul,

because regarding it, it is understandable why it cries out;

it does not want to be an animal...

But regarding the G-dly soul, which is literally a part of G-d from above,

it is seemingly of no consequence where it is located - wherever it may be located, it is literally G-dliness - and nevertheless, it also cries out "For Your salvation we hope all day."

For indeed it is true that from the perspective of the soul,

even when "darkness covers the earth," "upon you shall shine the L-rd" - one wants, however, to have...

that the body should shine;

and not that it should shine with another's light

(which illuminates it),

but that it should shine from itself,

as it will be in the future to come.

And therefore the G-dly soul "cries out" - all the more so when there comes a situation and condition of the twofold and manifold darkness of "darkness covers the earth" - "For Your salvation we hope all day."

But together with this, one demands of him that there should be a very great joy. For why indeed will the body be able to shine in the future to come from itself - this is because this is already now in the potential of the body. And it is only "in potential" in a manner that one must extract it from concealment - whether a concealment that is not in existence or even one that is in existence, etc. - but it already stands now in the body

(in revelation),

it is only that it is covered with a lid. But the lid is closed...

So one of the pieces of advice for revealing this is the matter of joy,

for joy breaks through boundaries,

and consequently it nullifies the boundaries of the exile,

until the redemption can come in one hour and in one moment,

not looking at the "boundaries,"

that one is now in night and yet the building of the Holy Temple is at night;

and until this, Elijah the prophet - the "voice of the herald who heralds and says" - has not yet come

(and as is known all these questions and difficulties,

limitations and boundaries in this)

- so joy breaks through all these boundaries and the redemption comes in one hour and in one moment.

All the more so at the time when the day of Hoshana Rabbah comes,

when the matter of the sweetening of the severities is opened - one demands of a Jew that he should stand in a very great joy;

and not, G-d forbid, a manufactured joy,

but a true joy - by removing for these moments and hours all those matters that confuse joy.

Even though they are "claims" that are founded in Torah,

and claims according to Torah,

and that Torah itself says that one should demand them and that the demanding is relevant...

in order to fulfill and carry them out completely and as soon as possible

[Therefore it was instituted as a prayer,

and a prayer with the Name and Kingship (and with a whole length, and so forth, with the Name and Kingship),

which is a guarantee (as the Alter Rebbe explains in Iggeret HaTeshuvah) that this prayer will certainly be fulfilled].

So together with this, one says,

that the commandment of the day is with joy and the commandment of the night is with joy. And through the joy itself, one sweetens all the severities,

up to the primary severity - the entirety of the matter of the exile,

and the redemption comes in one hour and in one moment.

The upshot of all the above regarding the practical - that the practical

(the deed)

is the main thing - is that not only can there be the matter of the Joy of the Water-Drawing also on Hoshana Rabbah,

but on the contrary:

being the conclusion of the Joy of the Water-Drawing,

there must then be the "sum total" and joy in a manner of "surpassing them all."

And especially from the perspective of all these special matters mentioned above that exist on Hoshana Rabbah

(from its own perspective)

- the joy must be "surpassing them all" with greater vigor and greater strength.

And the joy will hasten even more the breaking of the boundary of the exile and the coming of Mashiach our righteousness. For even if one will hasten it by one moment, this is already a most great matter;

Because when one considers that here we are speaking about a redemption not only for one Jew,

but for all six hundred thousand of Israel;

and not only from that generation,

but from all the generations of the people of Israel. For they are indeed eternal,

and are found in the state and condition of the present generation — souls in bodies — who are found in exile. It follows,

that all generations of Jews,

from the giving of the Torah until the end of all generations, are now in exile!

Now one can already imagine what it means to take them all out,

this entire great congregation,

together — and at their head — with our righteous Mashiach,

together with "Great is the L-rd in the city of our G-d",

the Shechinah in exile — one moment earlier!

All the more so that through the joy one brings the redemption closer by more than one moment,

more than one hour and even more than one day.

Another matter regarding the joy on this night:

It was discussed at length on the previous nights *163 that the joy of the Simchat Beit HaShoevah must be in a manner that also "his portion in the world" should "dance" in the joy — through the fact that one dances specifically in the street.

And according to what was explained above at length

(section 19 and onward)

how on this night the service of taking in the world is emphasized — and since "each and every person is obligated to say: for me the world was created," it is understood that this means not only "his portion in the world" but the entire world — it is understandable,

that Hoshana Rabbah also gives an impetus in this matter of conducting Simchat Beit HaShoevah in a manner that the entire world dances along,

For when one connects the action in the world with the matter of joy,

the entire world is elevated in a manner that joy brings about,

and especially the joy within joy and within joy of Hoshana Rabbah

(as enumerated earlier, all these general principles and details that are in the joy of Hoshana Rabbah).

And therefore,

at the time when one does not need to say Tehillim,

or "Mishneh Torah" and Tikkun Leil Hoshana Rabbah — one should dance in the street,

until even the street itself should dance — first by dancing,

and then on the contrary:

it should cause the Jew to dance,

"after You we will run" for the many.

And as mentioned above

(section 19),

that through elevating the animal soul and his portion in the world in which there is the "true existence,"

an elevation is brought about in the G-dly soul.

And the power to elevate in the world one has from the very fact that one fulfills His commandment and His will of the Holy One, blessed be He.

For through this one becomes in union and connection

(mitzvah is a term of union and connection)

and one thing with the "true existence" from Whom all existences emanate;

and since "the essence, when you grasp a part of it, you grasp all of it,"

it is understandable,

that through the fact that one becomes one thing with the "true existence,"

one elevates in "all existences" which "emanate...

from the true existence."

Continuing from this

(that on Hoshana Rabbah the matter of elevating in the world is emphasized)

— and according to what was stated above

(section 23)

that the matter of elevating in the world exists in the mitzvah of charity more than in all other mitzvot — one will also conclude with a new thing — adding in a matter of charity.

And although it is night,

which generally is not a time for charity — nevertheless it is the night of Hoshana Rabbah,

and a night when one is in the midst of speaking about Simchat Beit HaShoevah,

and one does this in a "great house" — "a place where Torah is magnified,"

and "a place where prayer is magnified" — in this building and domain where the Nasi of our generation prayed and studied for ten years during his life in this world,

and the last ten years of his life in this world which include all his service with which he served throughout the entire duration of his life,

and especially that here also was his passing *165 —

— all of which matters need no further explanation to all those who merited "to walk in his light" — whether during his life in this world or after his passing through the study of his Torah in which he invested himself

(as our Sages, of blessed memory, said (regarding Torah) "I have given my soul in writing" and "the righteous are similar to their Creator") —

It is certainly a suitable time and place to increase in the matter of charity. And in particular,

as spoken several times - that one gives the charity through the tanks,

and each one will afterwards give the charity at the appropriate time,

when it will be best.

Therefore, one will now give each person one dollar to give to charity on the day of Hoshana Rabbah

- In this giving, the quantity is not so relevant,

rather, the matter is relevant here,

and consequently, one should take only one dollar;

However, when one will afterwards give the charity to the charity collector or to the poor person in need of charity,

then the quantity is explicitly relevant,

and the "majority of the action" is relevant, as the Alter Rebbe explains in Iggeret HaKodesh.

The aforementioned addition in charity is not only for those who are here,

rather, it also includes all those who hear the voice through the various devices,

that they too should do this,

and also that they should tell about this to other Jews

- In truth, there are no "other" Jews,

for all Jews are "one nation" and "one people in the land";

but such is the language of the world - here it refers to those who, in the language of the world, are called by the aforementioned expression -

That how good and how pleasant and how beautiful it is that on this day of Hoshana Rabbah, when one sweetens the severities,

one should increase in the regular measures of giving charity

(which is also one of the matters of charity - that it sweetens severities).

And one should make the good resolution in this matter earlier on the day of Hoshana Rabbah itself. And as spoken several times regarding the ruling in the Shulchan Aruch,

that when one makes a good resolution to do a good thing and due to a reason not dependent on him it has not yet been carried out in action,

the resolution itself brings all the results exactly as if the action itself had already been done.

(His Holiness, the Rebbe, may he live for many good days, smiled and said:)

It was already spoken once about a witticism - and perhaps this is not a witticism - that there is an advantage in a good resolution over the actual deed:

When it comes to actual deed, it is possible that the "clever one" may interfere and throw an obstacle into the doing;

However, not so when it is only about the resolution

(in thought)

regarding the action - the "clever one" is not so disturbing

(and certainly not to act in a manner of above nature in order not to allow the good resolution),

Because firstly,

he is not obligated to know that the resolution was with full force;

and secondly,

he thinks to himself:

It is only a matter of resolution and thought,

but the poor person does not yet have it,

and consequently, the main thing is lacking - the "revival of the soul of the poor" and the soul of his household!

And since there is no disturbance from the "clever one",

it turns out that the resolution in thought is with more perfection than it will afterwards be when the actual deed takes place.

And therefore,

although from the perspective of the resolution itself the main thing is still lacking - for the action is the main thing - however, regarding the effect that the resolution has

(as above from the Shulchan Aruch),

it comes out immediately after the resolution with the entire perfection.

And what if it is possible that afterwards,

when it will come to the doing,

he might have an obstacle - a Jew argues about this:

What does it mean to suspect him? A Jew has a presumption of integrity!

True, he has an evil inclination,

but he was given powers to be able to overcome the evil inclination,

until transforming it,

as it is written "with all your heart - with both your inclinations",

that not only will the second inclination not disturb,

but on the contrary:

it will even assist,

"we will run" - in the plural

- So what does it mean that one wants to suspect him of an obstacle and therefore remove something from the results of the resolution!

And as mentioned - regarding the practical:

Just as on Hoshana Rabbah one may use all kinds of the aforementioned instruments - one should utilize them so that the aforementioned proposal, request, and urging should reach each and every one of Israel in an instant,

to those who wish to hear - and if only he wishes to hear,

he will certainly want to fulfill it - because what has been conveyed here are matters that are rooted in the Written Torah and the Oral Torah

(including the aforementioned matter regarding the redemption,

as it is stated "we have waited all day" with all its interpretations),

and those who for whatever reason have not yet heard about the proposal - one should seek a way to convey it also to them,

and those whom one cannot reach - there is indeed the legal principle of "one may acquire benefit for a person in his absence" - that if only it concerns a "person",

one can benefit him with this matter even in his absence.

And the main point - that this should be actualized in a manner of "all of us as one",

together with actual joy

(from the joy of the water-drawing celebration)

on this night,

with greater vigor and strength,

until one reaches the ultimate joy - "and eternal joy upon their heads" - that we go out from exile with joy and a good heart,

"with our young and with our elders etc. with our sons and with our daughters",

a "great congregation" - the completeness of the people,

with the completeness of the Torah and its commandments,

and we all go together to the completeness of the land, our holy land,

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

and there in Jerusalem - "the city of the great King",

and there to the Temple Mount,

in a manner of ascending to the Temple Mount,

and there in "the Sanctuary, O Lord, which Your hands have established",

the eternal Holy Temple,

which will be built speedily in our days, literally,

"and there we will perform before You...

according to the command of Your will",

each commandment and all the commandments,

and in their perfection,

also in the perfection of the commandment as it can be and must be and will be in the future to come,

and all these matters,

in a manner of "I will hasten it" - "with the clouds of heaven",

speedily in our days,

speedily in our days, literally.

His Holiness, the Rebbe, may he live for many good years, distributed to the "tankists", may they live, dollars - to distribute to each one, may they live, one dollar for the purpose of giving to charity.

Before his departure, His Holiness, the Rebbe, may he live for many good years, began to play the melody of the hakafot of his father, of blessed memory.