English translation — שיחת ליל שמחת תורה, קודם הקפות ה'תשד"מ.

[The Rebbe said:

Someone should make Kiddush and take everyone out who has not yet heard Kiddush].

The Rebbe, my father-in-law, says regarding Shemini Atzeres and Simchas Torah that “the mitzvah of the day is with joy”¹. And on several occasions he said that in the ⁴⁸ hours of Shemini Atzeres and Simchas Torah, through joy one accomplishes what one accomplishes on Rosh Hashanah

(and on the days following it)

through prayers and the voice of awe².

Regarding the superiority of Purim over Yom Kippur,

as it states in the Zohar³ that “Kippurim” is like Purim

(like Purim)

— that on Purim, through eating, drinking, and the feast, etc., one accomplishes the matters that on Yom Kippur one accomplishes through fasting.

And especially since Shemini Atzeres and Simchas Torah are the conclusion and seal of the month of Tishrei,

and everything follows the seal⁴,

and in addition there is also the matter of absorption of all matters,

(Shemini)

Atzeres from the term absorption,

as explained in Chassidus⁵.

And although joy and absorption are two opposite matters:

joy breaks boundaries⁶ and absorption is connected with the matter being absorbed internally –

they both come together on Shemini Atzeres and Simchas Torah.

Because, as has been discussed many times,

a Jew

(being connected with the Supreme One)

has the power to accomplish “the impossible of impossibilities.” So since the Torah — Torah of truth and Torah of life,

instruction in life for a Jew in this physical and material world –

says that the essence of Shemini Atzeres and Simchas Torah is absorption and joy,

a Jew can certainly do both services together on Shemini Atzeres and Simchas Torah,

and do them with truth⁷.

And on the contrary:

Specifically in this physical and material world –

where there is an instruction in life

(from the Torah of life)

that a Jew accomplishes joy and absorption on Shemini Atzeres and Simchas Torah — a Jew can accomplish the matter of joy and absorption on Shemini Atzeres and Simchas Torah in the most elevated manner,

Because specifically where a Jew finds himself in life as a soul in a body in this physical and material world

(where the Torah was given as an instruction in life)

was the choice of the Holy One, blessed be He,

“You have chosen us from all the nations”⁸,

“He will choose our inheritance for us”⁹,

as explained in Tanya¹⁰ that “and us You have chosen from every people and tongue¹¹ refers to the material body which is similar

(at least in imagination)

in its materiality to the bodies of the nations of the world.”

The choice of the Holy One, blessed be He, in Jews was not in the soul as it is above,

or as the soul ascends above at night during sleep¹²,

“Into Your hand I entrust my spirit”¹³ –

but specifically in the body of a Jew down here in this physical and material world.

That is, when the soul descends below and clothes itself in a body,

not only is there then a continuation of all the matters that were in the soul above,

which is what is novel,

but a new matter comes –

the choice of the Holy One, blessed be He, in the body¹⁴.

B

Accordingly, it is also understood regarding the joy on Shemini Atzeres and Simchas Torah:

In addition to all the true reasons,

true as reasons,

that are said about the matter of joy –

there comes here a matter that is incomparably more elevated:

A joy that comes from the fact that the Supreme One chose a Jew.

And just as the Supreme One chose a Jew as he is a soul in a body,

so too He gave a Jew, as a soul in a body, the power of choice to choose in all matters of Torah and mitzvos,

without any reason or intellectual explanation for this.

So too regarding the joy on Shemini Atzeres and Simchas Torah:

When a Jew chooses the matter of joy on Shemini Atzeres and Simchas Torah, this is incomparably more elevated than when the joy comes from service with his reason and intellect. When the joy is connected with reason and intellect, it is measured and limited according to his reason and intellect,

but when the joy is from his choice, it is not connected with measurement and limitation.

And although human choice is seemingly a matter lower than reason and intellect. For example, as it is with a simple person,

he chooses Torah and mitzvos not from reason and intellect,

because he does not fully understand them,

but from choice

(which is lower than reason and intellect) –

nevertheless, even though choice is lower than reason and intellect, it is connected with and attains and reaches the choice of the Supreme One, which is above reason and intellect.

Regarding what is explained¹⁵ concerning the service of awe,

that lower awe attains and is bound with higher awe,

until the awe of shame,

until the awe drawn from above

(as explained in the Siddur in the note on Tikkun Chatzos¹⁶),

and all these levels in awe are one.

So too regarding choice,

that the choice below, from reason and intellect, reaches and is bound to the choice above, from reason and intellect,

until the choice of His very Essence.

And this is the well-known teaching¹⁷ that the simplicity of a Jew below takes the simplicity

(in a superior sense)

of the One above.

And this is not said only regarding a simple person, in whom only the quality of simplicity is revealed,

but regarding all Jews,

as emphasized in that the aforementioned teaching

(that the simplicity of a Jew etc.)

is connected to the verse¹⁸ "You are standing today, all of you"¹⁸,

where it speaks of "your heads, your tribes." And on the contrary:

The verse begins with "your heads, your tribes",

and afterwards,

after it enumerates several types, it says "your woodcutters" and "your water drawers"¹⁹.

From this it is also understood regarding the choice of a Jew below,

that it takes the choice of His very Essence.

As the saying "their end is embedded in their beginning and their beginning in their end"²⁰,

and as is known²¹ that "their beginning" is even higher than "their head",

"their beginning" is a level that encompasses the head,

and not only the encompassing of Chayah,

but of Yechidah,

until the created spark becomes one thing with the creating spark etc.²².

Consequently, it turns out that when a Jew below chooses the joy of Shemini Atzeres and Simchas Torah, this is connected to the choice of the Essence,

and then the joy is entirely beyond measure and limitation,

because it is connected with choice

(of the Essence)

which is beyond the measure and limitation of reason and intellect.

That is:

When joy comes from reason and intellect, it is measured and limited, measured according to the measure and limitation of his reason and intellect.

There can be a situation where a Jew is joyful and he dances and makes another Jew dance,

but this is all in a dormant manner,

consequently it is within measure and limitation.

Afterwards there is the situation where a Jew stands after Rosh Hashanah,

when he has already awakened from sleep,

"Awake, sleepers from your sleep etc."²³. But even then a Jew can still argue that he still stands within measure and limitation,

consequently his joy is within measure and limitation.

Moreover –

he brings himself a reason why the joy must be within measure and limitation,

because he still feels the pain of being in exile.

Until Simchas Torah itself reminds him of exile:

The reason why the day of Simchas Torah is a separate day from Shemini Atzeres, which was yesterday,

to the point that only tonight did we make a new Kiddush with a blessing and Shehecheyanu,

even though we already made Kiddush yesterday – is,

because in the time of exile outside the Land, there is the second day of Yom Tov of Simchas Torah.

In Eretz Yisrael, Shemini Atzeres and Simchas Torah come together in one day.

And known is the statement that the Rebbe, my father-in-law, the Rebbe, said²⁴ regarding the fact that in Eretz Yisrael both days come together.

— But there is no time to speak about the praise of Eretz Yisrael. Especially since soon we will all be residents of Eretz Yisrael also physically,

because "the Torah promised that at the end of their exile, Israel will repent and immediately they are redeemed"²⁵,

consequently everyone will go in one hour and one moment to Eretz Yisrael.

But outside the Land, these two days are separate. So this itself emphasizes that one is now in exile.

So the question arises for him,

how can there be a great joy on Simchas Torah?!

They tell him:

All these considerations are only when one proceeds according to reason and intellect;

when one proceeds, however, from the aspect of choice,

that a Jew chooses joy on Simchas Torah,

which choice is not connected with reason and intellect — then all these considerations and limitations of reason and intellect do not exist,

and consequently one celebrates Simchas Torah with the greatest joy, beyond all measure and limitation.

As we see in practice that the joy of Simchas Torah is not connected with reason and intellect:

The custom of Israel is Torah, that the joy on Simchas Torah is celebrated by taking a Torah scroll as it is wrapped in its mantle and dancing with it²⁶.

This joy is not connected with the study of Torah,

one does not sit to learn the Torah with understanding and comprehension,

and thereby rejoice. Rather, one dances with a wrapped Torah scroll²⁶. And even though one remembers what one learned that is written in this Torah scroll –

it is that "things of the Written Torah you are not permitted to recite orally"²⁷.

And even those who are accustomed to reading from the Torah also on the night of Simchat Torah²⁸,

and likewise the reading of the Torah on the day of Simchat Torah

(as everyone does) –

it comes only after the dancing with a wrapped Sefer Torah,

and the main joy on Simchat Torah is

(not because of the reading of the Torah, but)

because of the dancing with a wrapped Sefer Torah.

And the difference between the reading of the Torah and dancing on Simchat Torah

(with a wrapped Sefer Torah)

is simply:

When one reads from a Sefer Torah, this is connected with all kinds of measurements and limitations:

One must read in order,

preserve the trope,

one calls someone up at a time for an aliyah,

he goes up for his aliyah "heel beside thumb"²⁹,

everything is stately. And the one called to the Torah afterwards recognizes the honor that was given to him and is satisfied with it, etc.

But when one dances on Simchat Torah with a wrapped Sefer Torah –

this is entirely beyond measurement and limitation,

without all these calculations and details that exist during the reading of the Torah.

When one dances, one indeed knows that it is a dark world,

which is why one needs a covering – indeed a covering that is connected with tiferet –

that should cover the Sefer Torah,

and it is not honoring the Torah to dance with an open Sefer Torah. But together with this, this is a dance and joy not connected with the measurement and limitation of intellect and understanding and comprehension in Torah,

but a joy that is entirely beyond measurement and limitation.

And the dancing with the Sefer Torah on Simchat Torah is not connected with the intellect in the head,

rather one dances with the feet,

the feet dance,

and in the feet themselves –

the heels,

which the heels are related to the part of action in man,

and specifically through this dancing with the feet one celebrates Simchat Torah.

For the feet are below reason and intellect

(from the intellect in the head),

but the below reason and intellect receives joy that is above reason and intellect,

as it is said that "their end is embedded in their beginning",

above their head,

until the feet also make the head dance,

until if one merits, one becomes the feet of Torah

(in the well-known expression³⁰).

The dancing can sometimes begin from the intellect in the head:

he understands that he needs to dance,

consequently it causes his feet to go and dance. But after his feet dance, this is not connected with a matter of intellect. Until the feet even lift the head higher than he is inherently.

One sees from this that the joy on Simchat Torah is not connected with the measurement and limitation of reason and intellect,

rather it is above reason and intellect.

In the joy that is beyond measurement and limitation on Simchat Torah which comes from the aspect of the choice of a Jew –

there comes an additional elevation, even higher, in this year which is a leap year with 385 days:

It is stated in the books that joy has the gematria of 353,

corresponding to the 353 days that exist in a regular year

(of twelve months),

that on every day of the year there must be joy.

And since the joy of Simchat Torah is drawn forth upon the entire year,

it is understood that the power for the joy in the 353 days of the entire year is drawn from Simchat Torah³⁰.

In this year there is the elevation that it is a leap year,

and in this itself the year has the greatest number of days that a year can have –

385 days.

It is therefore understood that the joy on Simchat Torah in this year – which must be drawn forth

(not only upon 353 days, but)

upon 385 days –

must be with greater strength and greater vigor,

and must be a joy that comes from an even higher level in the choice of a Jew than the joy from the choice on Simchat Torah of a year of 353 days.

The question arises:

In choice, it is seemingly not possible to speak of differences, etc. –

How can there be a choice in the joy on Simchat Torah in this year

(of 385 days)

higher than choice in another year?

The answer is,

that also in choice there are levels. As this is in the choice of the Holy One, blessed be He, in the Jewish people

("You have chosen us from all the nations"):

The choice of the Holy One, blessed be He, in the Jewish people was at the giving of the Torah,

as the Alter Rebbe writes in his Shulchan Aruch³¹ "when he says 'and in us You have chosen' he should remember the giving of the Torah".

Nevertheless,

even after the Giving of the Torah, on every Festival there was the concept of "You have chosen us from all the nations"

[and even if it had not yet been said verbally,

and it was only renewed after some time that it should be said on the Festival verbally –

nevertheless, the concept existed inwardly even before that].

And according to the principle³² "we ascend in holiness," on every Festival an additional, higher level was added in "You have chosen us."

It follows,

that there are many levels in the Holy One, blessed be He's choice of Israel,

for on every Festival from the Giving of the Torah until today there was an ascent in this "You have chosen us,"

which includes also the Festivals as they were in the time of the First Temple,

and in the time of the Second Temple, etc.,

until on this present Simchat Torah there is an ascent in holiness in "You have chosen us" relative to all the levels in "You have chosen us" which have existed until today since the Giving of the Torah!

And although we say "You have chosen us" in the past tense –

it is known that in the Torah all matters must be "new"

(not merely "like new"³³),

so much so that Rashi brings it down³⁴ in the plain meaning of Scripture for a five-year-old child.

And particularly according to the teaching of the AriZal³⁴ on the verse³⁵ "and these days are remembered and performed" –

that at the time when there is the "remembered" on that day of the year when the matter occurred the first time,

in our case the matter of "You have chosen us" on each Festival,

until this Simchat Torah –

then the matter is drawn down again. And since we ascend in holiness,

it is drawn down in a more elevated manner each and every year and on each and every Festival.

The concept

(that "You have chosen us" is drawn down anew on this day of Simchat Torah)

is even more understood according to what the Alter Rebbe writes in Iggeret HaKodesh³⁵,

that on every Rosh HaShanah "a new, higher light descends that has never yet shone from the days of the world, such a supernal light." And this new light that is drawn down on every Rosh HaShanah is revealed in its fullness on the Festival of Sukkot,

as is known the explanation³⁶ of "in the covering for our Festival day,"³⁶

that all matters which are covered and hidden on Rosh HaShanah are revealed on our Festival day,

until its conclusion –

Shemini Atzeret and Simchat Torah.

And particularly since here it concerns

(the choice as it is connected with)

the concept of joy

(Simchat Torah),

for joy in general is connected with the concept of renewal,

as is known³⁷ that for joy one needs a new face. On weekdays –

one needs a new face literally, of people,

and on the Sabbath day,

which is sanctified and established,³⁷ –

the day itself is a concept of "new face."³⁸ Thus, in the matter of joy, the renewal of "You have chosen us" throughout the year is even more emphasized.

And accordingly, it is understandable regarding several other matters that there is a renewal in "You have chosen us" on Simchat Torah of this year compared to before.

And so it is also understood regarding the joy of Jews that must be on this day of Simchat Torah by virtue of the choice,

that in this there is a renewal relative to all previous years.

And accordingly, it is understandable that one could elaborate on this –

but the main thing is that there should be actual joy,

and in a manner that is beyond measure and limitation. A joy that comes from the aspect of the choice of Israel,

which is connected with "He will choose our inheritance for us, the pride of Jacob whom He loved, Selah,"

and "Selah" indicates eternity,³⁸

that the choice is eternal forever and ever.

And when a Jew will "labor" to be joyful in this manner –

then surely there will be "and I found."³⁹

Until from this one comes to "I have found David My servant,"⁴⁰

David the king, the Messiah,

who comes in a manner of finding –

the Messiah comes "in a distraction of the mind,"⁴¹

and in this there are also two opposite matters,

as my revered father-in-law, the Rebbe, said:

on one hand, one must constantly speak about the Messiah,

and together with this, the Messiah comes in a distraction of the mind.

And these two matters can be together through the fact that when a Jew's waiting for the Messiah is connected with joy that is beyond reason and knowledge,

"in a distraction of the mind,"

then the Messiah comes "in a distraction of the mind" in a positive sense,

in the true and complete redemption.

And there will be the completeness of the people,

together with the completeness of the Torah,

together with the completeness of the Land,

and certainly the completeness of joy,

and speedily in our actual days.

[They began to play a melody,

and the Rebbe said:

From the way one sings after having already awakened from sleep,

one can understand how one sang before awakening!

It is not a time to reproach,

but perhaps it will help....].

Ch

It was discussed in the previous nights that each day of Sukkot has within itself how it is a continuation of the days before them, etc., and a matter in itself

(for superiority).

And this is as it is in the Sefirah of Keter:

Keter is the eleventh Sefirah. And in "eleven" there are two interpretations: (a)

"eleven" and (b)

"the eleventh." And "eleven" indicates a continuation of the days before them,

and "the eleventh" is as it is a matter in itself.

And these are two matters in the Sefirah of Keter –

how it has a connection to the ten Sefirot,

and how it is a matter in itself.

And in general, this is the difference between Arich and Atik

(which are in Keter).

Until there is a level in Keter that is completely above all matters. And as discussed in the explanations of Keter in the discourses of our Rebbe

(the Maharash)

of blessed memory.

So too regarding Shemini Atzeret and Simchat Torah,

that they have within themselves two matters: (a)

how they are a continuation of the days of Sukkot that precede them, and (b)

a matter in itself.

And in particular, this is the difference between Shemini Atzeret and Simchat Torah:

Shemini Atzeret is more connected to the days of Sukkot that precede it,

as its name –

"Eighth,"

in continuation of the seven days of Sukkot that precede it. And Simchat Torah has a name in itself,

as will be explained.

But in general, each one –

Shemini Atzeret and Simchat Torah –

is a matter in itself.

And therefore, on the seven days of Sukkot, one offers seventy bulls corresponding to the seventy nations,

but not so on Shemini Atzeret, on which one offers "a single bull...

corresponding to a singular nation,"

as the Jews are a nation in itself,

completely above the other nations.

According to the revealed aspect, simply, the Gemara says,

that the offering on the days of Sukkot of seventy bulls corresponding to the seventy nations and on Shemini Atzeret of "a single bull corresponding to a singular nation" is –

as a parable of "a king of flesh and blood who said to his servants, 'Make for me a great feast,'

on the last day he said to his beloved, 'Make for me a small feast so that I may enjoy from you.'" From this that the offering of one bull on Shemini Atzeret is called "a small feast" in relation to "a great feast" on Sukkot,

it is understood that they are separate matters from each other.

It indeed has the interpretation of "small" for superiority,

after the name "David is the small one,"

"the small luminary,"

but "small" nevertheless means that there is an intermediate and a great.

But according to what is explained in Chassidus, it is understood that the offering of a single bull corresponding to a singular nation on Shemini Atzeret is not comparable to the days of Sukkot that precede it,

but rather completely a matter in itself, incomparably higher than it,

because this concerns the Jews as they are a singular nation.

And as it is written, "On the eighth day, it shall be an assembly for you,"

meaning "for you,"

specifically for the Jews,

and this has absolutely no connection to the nations of the world.

As it is written, "They shall be yours alone, and no strangers with you." And as the saying, Israel and the King alone.

And as explained in Chassidus, the question on that which is said, "On the eighth day, it shall be an assembly for you,"

"They shall be yours alone, and no strangers with you" –

that ostensibly, all the commandments of the Torah throughout the entire year are only "for you,"

for the Jews and not for the nations of the world,

as it is written, "He declares His words to Jacob, His statutes and judgments to Israel; He has not done so for any nation,"

to the extent that even the seven commandments of the children of Noah

(which is a preparation for "And the kingdom shall be the Lord's,"

with all the commotion about this)

apply to the nations of the world

(not from themselves, but)

through Israel, who heard them at the giving of the Torah

(which was only for the Jews),

"because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses our teacher that the children of Noah were previously commanded in them" –

then why is it distinguished that specifically Shemini Atzeret, etc., is "for you"? And as the explanations are explained in this, that on Shemini Atzeret, the matter of "for you" is emphasized,

"They shall be yours alone, and no strangers with you."

And the explanation in this:

The Jews became a singular nation,

a special people connected to the Most High –

at the giving of the Torah,

when the connection of the Jews with the Most High was made in the most elevated manner,

and this completely distinguished the Jews from all the other nations of the world.

For only the Jews were at the giving of the Torah.

As it is written that at the beginning of the giving of the Torah, the Most High said to the Jews, "I am the Lord your God,"

which are three matters:

"Anochi" refers to essence and being,

"Anochi" means "I am that I am." And "Anochi" descends into "Havayah," from the term "Mahaveh" (bringing into existence),

that the coming into existence comes specifically from "Anochi,"

essence and being,

that He is "not caused by any cause that preceded Him, G-d forbid, and therefore He alone, by His power and ability, can create something from nothing and absolute nothingness, without any other cause or reason preceding this something,"

unlike wherever there is merely an illumination –

it has a preceding cause.

And "Anochi Havayah" descends into "Elohecha,"

your strength and vitality of every Jew.

That is, that this "Anochi Havayah" is drawn down not only into the soul of a Jew as it is above,

in Chayah or Yechidah,

but into a Jew as he is a soul in a body below,

to which the name Elokim applies,

as it states in the Shulchan Aruch, a law simply,

that when one says "Elokim" one must intend "the Master of ability and the Master of powers,"

powers in the plural,

and "Elokim" is in the plural,

that the plural is appropriate to say specifically about "how great are Your works" which are found below in this world,

And from this it is understood that "Anochi Havayah Elohecha,"

your strength and vitality,

means that "Anochi Havayah,"

His essence, blessed be He, and as He is in Havayah, from the term "Mahaveh" –

becomes "your strength and vitality" of every Jew as he is a soul in a body below in this physical and material world.

As discussed above

(page 1)

that the "He will choose for us" from essence and being is specifically in the physical body of a Jew.

And this concerns every Jew as an individual,

because "Anochi Havayah Elohecha" is in the singular,

it was said to each one as an individual,

as it states in the Pardes Rimonim that every soul of all generations was present at the giving of the Torah and heard "Anochi Havayah Elohecha."

Consequently, it is understood that the matter that "Anochi Havayah" is "Elohecha," your strength and vitality,

was said to every Jew in all generations.

This means simply,

that everything a Jew does,

even in physicality,

he goes to eat literally –

this is through the power and vitality of essence and being,

which "is not caused by any cause that preceded Him, G-d forbid"!

There are others who are "afraid" of where one takes such words.

It is stated in the Torah in many places.

As it states in the verse –

the first verse of the verses recited before the hakafot –

that "there is nothing besides Him":

The explanation of this is:

that "besides Him" is nothing,

but together with Him

(with the Almighty)

there is an existence,

and a true existence,

not an illusion, G-d forbid,

because Torah and mitzvot indeed deal with the world,

one cannot say that Torah and mitzvot deal with an illusion, G-d forbid,

but certainly the world is a true existence,

and in the language of the revealed –

"all existences etc. exist only from the truth of His existence"

(only the true existence of the world is not an independent existence, G-d forbid,

but its existence is from the Almighty,

and besides Him it is not).

As discussed many times, the difference between "Ein Od"

(without the word "Milvado")

which is stated in another verse,

and "Ein Od Milvado":

"Ein Od" means that there is nothing more at all.

In contrast, "Ein Od Milvado" means,

that "besides Him" is nothing,

but together with Him

(with the Almighty)

there is an existence,

and a true existence.

And accordingly, it is also understood regarding Jews:

If the world is a true existence,

then all the more so that Jews are a true existence,

about whom it is said "Ein Od Milvado,"

that together with the Almighty they are a true existence.

And since in another verse it says "Ein Od,"

one cannot say that this is, G-d forbid, a contradiction to the verse where it says "Ein Od Milvado,"

but on the contrary –

it assists it:

Through the fact that first there is the nullification in the manner of "Ein Od,"

that a Jew is entirely not an existence

(not only "besides Him,"

but even not an existence together with the Almighty),

and there is only the existence of the Almighty,

then the existence of the Jew becomes –

the existence of the Almighty,

"a servant of a king is a king" *62,

and from that aspect he becomes a true existence –

"Ein Od Milvado."

Indeed, there is concealment and hiding in the world –

he says before this in the verse "Havayah Hu HaElokim":

Havayah,

which refers to the "Shemesh Havayah,"

is one thing with Elokim,

the "Magen" etc.

And how is it revealed

(that "Havayah is Elokim" and "there is none besides Him") –

he says before this "You have been shown to know":

It is known the explanation of the Alter Rebbe on this verse:

"You – the Essence of the Ein Sof, blessed be He,

have been shown – You revealed Yourself,

to know – that one should know You". The true concept of "You" (second person) applies only to Essence and Being. Because only the Essence is found in every place without any changes,

therefore one can always say "You" about Him. And "You" –

Essence and Being –

revealed itself

("have been shown").

And revealed not so that one should lie down to sleep –

rather "to know",

in order that one should know Him,

in a manner of Daat –

"an expression of connection and attachment that binds his mind with a strong and very mighty bond and he fixes his thought with strength".

And since "You have been shown to know",

the Essence revealed itself so that one should know Him –

then "Havayah is Elokim",

until "there is none besides Him",

which comes after the nullification of "there is none"

(that through "there is none" His existence becomes the existence of the Supernal One,

therefore it is "there is none besides Him" (as above)) –

because when there is the "to know"

(in the manner of "he fixes his thought with strength")

in "You",

Essence and Being,

there is the knower and that which he knows,

and they become one thing,

"He is the knowledge and He is the knower and He is the known",

this is "there is none besides Him".

One sees from this that Jews are a true reality,

one thing with His Essence, may He be blessed,

because of that which "You

(His Essence and Being)

have been shown to know" became "there is none besides Him". Therefore it is understood from this the above discussion that all things that a Jew does,

even when he eats physically,

this is connected with His Essence, may He be blessed,

"I am",

because at the Giving of the Torah it was revealed that "I am Havayah" became "your God",

your strength and your vitality of every Jew.

Also regarding the world it is said "there is none besides Him",

that the world is connected with His Essence, may He be blessed –

but there is a fundamental difference between Jews and the world,

as was seen at the Giving of the Torah itself:

In the world, the Giving of the Torah

(the revelation of "I am Havayah your God")

effected nullification

(of the matters)

of the world,

that "a bird did not chirp, a fowl did not fly, an ox did not low, etc.".

However, among Jews it effected that in every Jew "I am Havayah"

(the drawing down of His Essence, may He be blessed)

should descend into "your God",

your strength and your vitality revealed of every Jew.

That is, not a matter of nullification

(like "a bird did not chirp, etc."),

but on the contrary –

"I am Havayah" becomes your strength and your vitality of every Jew.

And the difference between the relationship of His Essence, may He be blessed, with Israel and His Essence, may He be blessed, with the world –

is also expressed in the general concept of their state after the Giving of the Torah:

Regarding His Essence, may He be blessed

(the revelation of "I am Havayah your God")

in the world –

this can be in a manner of illumination,

and upon this there can be concealment and a garment,

until it should be "the darkness will cover the earth";

however, among Jews this is in a manner of your strength and your vitality revealed.

Based on this it is understood how at the Giving of the Torah it was revealed that Jews became a unique nation,

completely separated from the rest of the world –

because then "I am Havayah" became "your God",

your strength and your vitality of every Jew revealed

(however, in the rest of the entire world,

and in the nations of the world,

this is not present).

With this one will understand the revelation of Shemini Atzeret and Simchat Torah when then one sees revealed the concept that Jews are a unique nation:

The perfection of the revelation of all the matters that were at the Giving of the Torah is on Shemini Atzeret and primarily on Simchat Torah –

because the conclusion of the one hundred and twenty days that Moses was on the mountain to receive the Torah is on Yom Kippur

(at the time of the giving of the latter tablets),

which is the perfection of the concept of the Giving of the Torah,

and the joy over this is celebrated on Simchat Torah

(as explained in many places),

in addition to this that on the festival of Sukkot all the matters that were "hidden" on Rosh Hashanah and the days after it are revealed,

including Yom Kippur.

Therefore it is also understood regarding the concept of "I am Havayah your God", your strength and your vitality of every Jew

(the distinctiveness of Jews as a unique nation)

that was revealed at the Giving of the Torah –

which the Giving of the Torah will not be again *68 –

that the perfection of the revelation of this is on Shemini Atzeret and Simchat Torah,

when the matters of Yom Kippur come out completely revealed,

"once a year",

the conclusion and perfection of the giving of the Torah.

And therefore this is expressed in that on Shemini Atzeret one offers a single bull corresponding to a singular nation,

and one says that "on the eighth day it shall be a solemn assembly for you",

"they shall be yours alone and not for strangers with you".

And from this aspect, Shemini Atzeret and Simchat Torah are a matter in and of themselves,

connected to Jews as a singular nation,

not in continuation of the days of Sukkot that precede it,

when one offers seventy bulls corresponding to the seventy nations.

Together with this, Shemini Atzeret and Simchat Torah also have a connection and continuation to the days of Sukkot that precede them.

And in particular, Shemini Atzeret is more connected to the days that precede it,

as its name "Shemini Atzeret",

and Simchat Torah is a matter in and of itself,

as above.

And as is also emphasized in the language that one says on Shemini Atzeret "they shall be yours alone and not for strangers with you":

From this very thing that one negates that "there are no strangers with you" it is understood that then there is still some connection with "strangers". Similarly, from the language that on Shemini Atzeret one makes a "small feast" it is emphasized that this still has a connection and value to the "great feast" during the days of Sukkot.

However, on Simchat Torah it is the King and the Master alone,

one has absolutely no connection with "strangers".

And in general, the difference between Shemini Atzeret and Simchat Torah is like the difference between joy of a mitzvah and joy of Torah *69.

Based on this, the superiority of Simchat Torah even over Shemini Atzeret is understood –

that this is a day in and of itself,

connected to the superiority of Jews as they are by themselves,

connected to His Essence, blessed be He,

completely above the entire rest of the world.

In practice, Simchat Torah comes after and in continuation of the days of Sukkot and Shemini Atzeret,

because the Almighty wanted that Simchat Torah should come after the preparation of joy during the days of Sukkot,

and especially the joy of the water-drawing,

and after Shemini Atzeret –

but what comes after that? A completely separate matter - Simchat Torah.

Like the analogy discussed earlier,

that the joy on Simchat Torah through dancing with the feet can come through the head,

that he contemplates this and comes to a conclusion that he needs to dance with the feet –

but what comes out afterwards? A dance of the feet that are connected to a level incomparably higher than the head,

until the feet even lift up the head.

And even though Simchat Torah is the second day of the Diaspora festival of Shemini Atzeret,

and it is known that the second festival day contains several leniencies relative to the first festival day –

nevertheless, one sees that in the leniencies of the second festival day there comes specifically an elevation relative to the first festival day

(in addition to "beloved are the words of the scribes, etc.").

For example, as we find regarding the last day of Passover:

During all the days of Passover one is meticulous not to eat matzah that has been soaked, even a minimal amount. However, when the last day of Passover comes, one is not only not meticulous about this,

but on the contrary:

one is meticulous to specifically eat soaked matzah. Which seemingly:

one then indeed does not need to guard against soaked matzah,

but what is the stringency to specifically eat soaked matzah?

There was once a discussion of the explanation of this in a possible manner:

On the last day of Passover, a drawing down is drawn from such a high place that one then does not need to guard against soaked matzah which one needs to guard against during the rest of the days of Passover,

and on the contrary:

then one can elevate also a thing that is not in a state of complete nullification –

soaked matzah. Therefore, one demonstrates this by then specifically eating soaked matzah.

Like the superiority of the festival of Shavuot,

that then the offering is specifically of the "two loaves",

leavened bread,

because then is the drawing down from a most high place. Like the example of the elevation of Purim over Yom Kippur,

that through drinking wine on Purim one opens up the matters of Yom Kippur

(as above, section 1).

Accordingly, there is also an elevation in the second festival day of Simchat Torah over the first festival day of Shemini Atzeret.

[In the Land of Israel, the independent superiority of Simchat Torah is not so apparent.

Because there, Simchat Torah is on the same day as Shemini Atzeret.

And the explanation of this is not that part of the day is Shemini Atzeret and the second part of the day is Simchat Torah,

but rather every single moment of the day is both Shemini Atzeret and Simchat Torah.

Consequently, it turns out that at every moment of this day one knows that in the next moment one will observe Shemini Atzeret,

i.e., that one moment of this day which is also Simchat Torah is a preparation for the next moment which is Shemini Atzeret –

therefore, it is not emphasized how Simchat Torah is a day and matter in and of itself,

higher than Shemini Atzeret].

And one should connect this difference between Shemini Atzeret and Simchat Torah with what was seen by our Nesi'im, a difference between the joy on Shemini Atzeret and the joy on Simchat Torah:

On Shemini Atzeret there was a situation –

as it is called today –

serious. One was earnest,

and there were restrictions in guarding the time in the recitation of "Atah Hareita",

in the melodies and dances.

Unlike on Simchat Torah there were no restrictions in the recitation of "Atah Hareita" and the melodies and dances.

Based on this, a question can arise: why did we yesterday –

Shemini Atzeret –

celebrate the hakafot with such great joy?

The reason for this is:

Just as there is a time when Your nation Israel needs sustenance,

now is a time when Your nation Israel needs joy.

And since one tries in various ways to effect that there be "d'lai golah" –

one now tries through joy,

with the intention that there be "d'lai golah" –

that one insert the aleph of Alufo shel Olam into golah and goleh,

through which the word "geulah" is formed:

"Golah" and "geulah" have the same letters in them,

except that in both the first letter is the same –

a gimel,

and then both have a vav,

lamed and hei.

One sees that in both words, His Name that is called upon them in the Holy Tongue is almost with the same letters.

But when one inserts an aleph –

not at the beginning of the word,

as in the word "Echad",

where the aleph is the first letter,

and then comes the chet and dalet,

the firmaments and the earth and the four directions of the world *76,

as a matter in itself –

but in the middle of the word,

after the gimel,

consequently the first letter remains the same,

and after the aleph comes the same vav,

lamed and hei –

nevertheless, through this the entire concept of "golah" and exile is disrupted,

and it becomes geulah! Instead of His Name that is called upon them in the Holy Tongue being "golah", which vitalizes, brings into being, and sustains the concept of exile,

His Name that is called upon them in the Holy Tongue becomes "geulah",

which vitalizes, brings into being, and sustains the concept of geulah!

Consequently,

since one tries all ways to continue the aleph of Alufo shel Olam into exile in order to effect "d'lai golah" –

one now tries through joy. And we celebrated the hakafot on the night of Shemini Atzeret with great joy.

According to this reasoning, one could have celebrated the great joy on the morrow on Simchat Torah,

and not so on Shemini Atzeret,

in accordance with the conduct of our Nesi'im?

The reason for this

(that it was celebrated thus already on Shemini Atzeret)

is connected to a story about the Alter Rebbe,

which is seemingly perplexing: why is this story told to us?

In the time of the Alter Rebbe there was a war between the Emperor Napoleon and the Tsar Alexander of Russia. And Napoleon conquered large territories in Russia and his hand was on top.

Until this caused the Alter Rebbe and his family etc. wanderings and sufferings,

as known the stories about this, that people came to the Alter Rebbe crying etc. *77,

until the Alter Rebbe, so to speak, fled from that territory

(as related in "Beit Rebbi").

Among the disciples of the Maggid there were then two sides –

insofar as one can speak of sides among them –

who it would be better for Jews,

and consequently who should be victorious in the war. For "the kingdom on earth is like the kingdom in heaven" *79 –

they knew from the kingdom in heaven what transpires in the kingdom on earth.

The war between Napoleon and Alexander was a general war,

and they both had other parts in their countries,

which does not concern Jews,

but since the majority of the number and structure of Jews were then in that country,

it was practically relevant who would be victorious in the war and under whom the Jews would be.

There were Gedolei Yisrael

(true Gedolei Yisrael)

who held that under Napoleon it would be better for Jews materially. The Alter Rebbe, however, held that under Alexander it would be better for Jews in their connection with the Above.

Since the conduct of the nations is dependent on Rosh Hashanah –

When there is the matter of "And concerning the nations it shall be said in it" –

And on Rosh Hashanah one affects all matters primarily through the shofar blasts,

And especially through those who are "knowers of the teruah",

As is known the precision in this:

One does not say "blowers of teruah",

Rather "knowers of teruah",

Because not only do they blow the shofar in actuality,

Rather they know the essence of the teruah –

Consequently it remained that whoever would be the victor of the war,

Napoleon or Alexander,

Depends on the will and intention of the great one in Israel who would first blow the shofar on Rosh Hashanah of that year,

The year 5573

(According to the calculations that one figures out that it was in that year).

So on that Rosh Hashanah one great one in Israel,

Who held that Napoleon should be victorious,

Anticipated and hastened the prayer in order to be able to blow the shofar as early as possible and carry out as it came out for him.

When it came time to blow the shofar –

The great one said: Oy –

The Litvak has already snatched it!

Because the Alter Rebbe,

Knowing that the victory depends on the shofar blasts,

He blew the shofar before the prayer,

And consequently he snatched it before everyone!

The shofar blasts are indeed a separate matter from the prayers,

Consequently one may blow the shofar before the prayer and before the silent prayer. And the preparation for the shofar blasts are the blessings of the shofar blasts.

I always thought:

True, one sees from this the greatness of the Alter Rebbe –

But why do they tell us this story?

If regarding bringing out the greatness of the Alter Rebbe –

What is the novel point?!

And also:

What is the practical difference for us in actual deed?

Until I caught myself that so it must be also now:

It is a generation that goes and a generation that comes *84. Consequently in the example of kingdoms provoking one another,

The war of Napoleon and Alexander,

Which was in the time of the Alter Rebbe –

And as our sages said "If you see kingdoms provoking one another, anticipate the footsteps of Mashiach" –

There are also matters in this generation that pertain to Jews which one must protect

Like the matter that one should release as many Jews as possible from behind the Iron Curtain;

There should be "And I will grant peace in the land" *85 in the Holy Land;

There should be peace of the city,

"For in its peace shall be peace for you",

With several other matters.

Therefore it is also relevant now that in the matter of joy –

That the nation of Israel needs joy –

One should anticipate and celebrate the hakafot already from Shemini Atzeret with great joy,

Blow the shofar before the prayer.

All the more so when Simchat Torah comes –

In the manner of the shofar blasts within the prayer. After the introduction of the silent prayer –

Then surely there must be the greatest joy.

And especially since one is now at "near" *86 with the portion of Vezot Haberachah –

As discussed many times previously the elevation in this:

One has the "And this is the blessing with which Moses blessed" –

The first redeemer is the final redeemer *87,

And the extension of Moses in every generation –

"Until the last sea –

Until the last day",

A blessing in a manner of "And this" –

Pointing with his finger and saying "this" and "this",

And moreover:

"This" in the feminine has an elevation and special connection with the future redemption which is connected with "Daughter of Zion",

Higher than "my sister" and "my mother"

(As the Alter Rebbe explains in Torah Or) –

So too in the matter of the joy of Shemini Atzeret and Simchat Torah:

That the greatest joy is in a manner of "And this",

Pointing with his finger and saying "this is the dance",

"This is the joy".

And the main thing is –

Actual deed,

"Taparo da placho" –

That one should sing and dance with great joy simply in actuality in the world of action.

And through this one will cause that also the redemption should come simply in the world of action. As is known what the Rebbe Maharash said –

Whose matter was "From the outset go over",

And this year is the one hundred and first year

(Or first)

Since his passing,

That on the day of his passing all his work and actions which his soul toiled in his life ascend *96 –

That one must have the redemption simply,

In a manner of "And this",

Pointing with his finger and one sees openly with physical eyes the redemption simply,

Below ten handbreadths,

And with joy and a good heart.

In connection with the aforementioned story about the old Rebbe –

every Jew as an individual can ask:

Why is this told to him? What does this have to do with him in his service?

In the story it speaks about great ones of Israel,

of course from this itself that the old Rebbe had to blow the shofar before praying,

is a proof that that one was a great one from whom the old Rebbe had to blow –

now how can he,

a simple Jew,

compare himself to such great ones?!

And especially since he does not know at all how one must protect and act in connection with kingdoms provoking each other,

consequently even if he wants to learn something from this story,

he does not know what he can do!

What this speaks about even if he has free time –

he also has no place to do a thing without benefit,

all the more so that all his time is occupied with "I was created to serve my Creator",

learning Torah and fulfilling commandments,

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

and in the Shulchan Aruch it is clearly stated how he must conduct himself daily,

and it is not stated anywhere in a section of the Shulchan Aruch that he must involve himself in wars in the world between nations.

If he reads "papers" in order to know what is happening in the world –

he answers:

Is it for this that he does one crooked thing? Should he do another crooked thing and involve himself in the wars and the question of who should be victorious etc.?!

Rashi answers the question for a five-year-old at the beginning of his commentary on the Torah

(and as discussed many times that "one splits a hair",

but on simple matters one does not pay attention):

On "In the beginning God created the heavens and the earth" Rashi explains:

"Rabbi Yitzchak said: The Torah should not have begun except from 'This month is for you' which is the first commandment that Israel was commanded, and what reason did it open with 'In the beginning'?"

The five-year-old asks:

What does it have to do with him what is happening in the world –

that "In the beginning God created the heavens and the earth";

what concerns him is that when he gets up in the morning he should say "I give thanks before You, living and eternal King, for You have returned my soul within me",

this does not speak about heavens and earth,

and that he should learn Torah and fulfill commandments –

now why does the Torah begin with "In the beginning"?!

What this is like the aforementioned question of a great one:

What does it have to do with him in his service what is happening in the world,

and consequently what does the story about the old Rebbe how he acted in the world have to do with him?

Rashi answers him:

"Because of the strength of His deeds He declared to His people, to give them the inheritance of nations,

that if the nations of the world say to Israel, 'You are robbers, for you conquered the lands of the seven nations,' they say to them, 'All the earth belongs to the Holy One, blessed be He,

He created it and gave it to whomever was upright in His eyes,

by His will He gave it to them and by His will He took it from them and gave it to us'":

The Jewish child finds himself in a world where there are gentiles and gentileness,

and the gentile children have toys and they run after him that he should also play with the toys,

and through this they distract him from learning Torah and fulfilling commandments. As in the story with the old Rebbe –

that the war of Napoleon and Alexander was relevant to the service of Jews who were in those countries and it distracted them

(as above section 17).

What should he do about this?

To leave exile –

one cannot by oneself,

as stated by the Rebbe, my father-in-law, in the name of his father,

that not by our will did we go into exile and not by our will will we leave exile,

rather the leaving of exile depends on the will of God who sent Jews into exile –

consequently as long as the Almighty does not take Jews out of exile,

they have no choice and they must be there. Consequently one must find advice what to do regarding the gentiles who come to a Jew and cry out "You are robbers" and distract him from Torah and commandments.

He has a choice and can hide in the house and close the door and the windows and not let the gentiles in. Is this indeed a way –

But the gentiles can break down the door and break the windows and shout at him "You are robbers!"; can he indeed hide under the bed,

but it is understandable what kind of advice this is...

He can go to the synagogue and hide from the gentiles –

But this he can do regarding gentiles in the literal sense;

However, there is, first of all, another matter from which he cannot hide:

He has within himself the "gentile who is within you",

and he must eat and drink,

and he knows that his parents toil so that he should have what to eat and drink –

So while he eats and drinks he does not study Torah and does not fulfill the commandments,

and his evil inclination further utilizes his eating and drinking to confuse him even more from the study of Torah and the fulfillment of the commandments and from making a blessing before eating and drinking. And from this "gentile who is within you" he cannot hide!

The child argues –

Eating and drinking and the fulfillment of Torah and commandments are opposites,

How can he overcome this?!

And in addition there are,

as mentioned,

the gentiles in the literal sense in the world,

who come and shout at Jews "You are robbers" with all kinds of claims,

and thereby they disturb Jews from the fulfillment of Torah and commandments.

One must have what to answer them and how to overcome this –

One cannot flee from it.

The child goes to his teacher –

Who is the head of teachers, Rashi –

and asks him:

What should he do about this?

Rashi answers:

"He showed His people the power of His works, to give them the inheritance of the nations,

that if the nations of the world say to Israel, 'You are robbers,' etc.,

they say to them, 'All the earth is the Holy One, blessed be He's;

He created it and gave it to whomever is upright in His eyes.'"

Indeed, it is explicitly stated to every Jew,

even to a small child of five years,

that there is a world with nations of the world,

and kingdoms provoke one another, etc., and they disturb a Jew from Torah and commandments and they shout "You are robbers," and the like;

But along with this, he is told:

"He showed His people the power of His works, to give them the inheritance of the nations" –

Every Jew

(together with Torah)

is a master over the entire world and over all the nations of the world,

not by his own powers but as Rashi says in his commentary on the beginning of the Torah,

that "In the beginning He created –

for the sake of the Torah and for the sake of Israel",

The entire world was created for the sake of a Jew and Torah –

Consequently, he has nothing to fear from the gentiles in the world who disturb him,

because he is a master over them.

What a Jew speaks –

heaven and earth hear it –

"Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth."

He asks:

Where does he have the power for this? Rashi tells him:

It is not your power,

but "by His will He took it from them and gave it to us" –

It is by the power of the will of the Holy One, blessed be He.

And since He created the world "for the sake of Israel",

they are masters there by the power of the will of God.

And since a Jew is a master over the world by the power of the will of the Most High –

He is not affected by the nations of the world,

and he has what to answer the nations of the world who come with claims against Jews "You are robbers" –

that "All the earth is the Holy One, blessed be He's,

He created it and gave it to whomever is upright in His eyes,

by His will He gave it to them and by His will He took it from them and gave it to us."

On the contrary:

Then the nations are actually indebted to the Jew with an answer –

Because for his sake they were created!

This is not the meaning that I must go out and have dealings with the world,

or read "papers" in order to know what is happening in the world. Reading will not help him at all,

through this he can accomplish nothing anyway.

Rather, a Jew is told:

First of all, you need not have dealings with the world,

as the child is told,

that he need not go out into the street to play with the rabble of gentile children. Your matter is "a servant of a king is a king" *62,

and not to know strategies of war and to go to war practically in the world,

Rather, you must study Torah and fulfill the commandments;

On the other hand, however, he must know that there is a world with gentiles,

and that through his fulfillment of Torah and commandments he becomes a master over the world and conducts it.

He claims:

What does the world matter to him –

He will only fulfill Torah and mitzvot?

They tell him

(as above):

He finds himself, without choice, in a world with gentiles,

and they can hinder him from fulfilling his Torah and mitzvot,

therefore he must specifically protect this through his Torah and mitzvot. Therefore he must know what he needs to accomplish in the world through his service.

Furthermore:

A Jew must prepare the world for the imminent future redemption when gentiles will bring Jews to the Holy Land as one brings a "meal-offering in a pure vessel",

therefore the Jew must know about the world and the gentiles in it in order to know how to act with them and prepare them for the redemption.

But not that he must go out and wage wars and the like,

rather he must remain in his place and there fulfill Torah and mitzvot,

and through this it is accomplished in the entire world.

He further asks:

True, he must know what is happening in the world and through his Torah and mitzvot accomplish there –

but why must he know the details of what is happening in the world,

that this kingdom provokes that kingdom

(like Napoleon and Alexander in the time of the Alter Rebbe)

and the like?

They tell him:

Service of G-d must be not only in generalities,

but also descend into details and details of details,

as the Mitteler Rebbe explains in Shaar HaYichud,

and is explained in Kuntres HaAvodah and elsewhere.

So too in the service that he performs in the entire world through his Torah and mitzvot,

he must not only know and affect through his service the generalities of the world,

but also details and details of details.

For example, regarding the service of prayer:

Requesting needs in prayer –

which is a positive commandment –

must not be in generalities,

rather one must specify the needs that one requires.

For ostensibly he could have thought:

He will only pray a general request that the Almighty give him everything he needs,

and the Almighty will then sort out the specific needs that he requires.

Nevertheless, requesting one's needs in prayer must be in detail.

For example, the prayer "You graciously grant man knowledge and teach mortals understanding; grant us from You wisdom, understanding and knowledge" –

this is not a specific matter.

And so with the rest of the prayers. As even a five-year-old child sees:

After he says, as soon as he wakes from sleep, "Modeh Ani",

he then says the blessing of the Torah,

"Nosein HaTorah",

and then it descends into details –

"Yevarechecha Hashem veyishmerecha etc.",

and so too in all the prayers that he says further.

From this is understood the lesson of the story of the Alter Rebbe for every Jew –

according to Rashi's explanation at the beginning of his commentary on the Torah,

specifically for a five-year-old child:

From what the Alter Rebbe accomplished in the warring kingdoms through his service –

we derive a lesson regarding each and every one,

that everyone must and can accomplish

(similar to this)

through his service. For since one finds oneself in a world with gentiles in the time of exile,

who can hinder the fulfillment of Torah and mitzvot of a Jew –

the Jew must protect this.

They tell a Jew –

"The power of His works He declared to His people, to give them the heritage of the nations":

A Jew is a master over the world,

which was created for him and for the Torah,

and therefore he can accomplish in the entire world.

But not by going out into the world and waging wars with gentiles and the like,

rather, while remaining in his place, he should perform his service in Torah and mitzvot, and through this he becomes master over the entire world and thereby accomplishes there. On the other hand, however, he must know that there is a world with gentiles,

and he must know and comprehend all the details and details of details of what is happening in the world

(as the Alter Rebbe knew about the war of Napoleon and Alexander),

so that the world with all its details –

which were all created for him –

should assist him in his service.

And this is a lesson not only for adults,

but on the contrary:

Rashi explains this to a five-year-old child according to the simple meaning.

In Rashi there are also matters concerning the aspect of remez,

the derush and the sod,

"the wine of the Torah,"

as is understood from the many commentaries on Rashi,

and as the Chida writes –

but primarily, Rashi on the Torah is according to the aspect of peshat for a five-year-old child.

And in a broader sense, this also includes a child in knowledge:

there are those who have long white beards,

but they are minors in knowledge.

And so too, this is a lesson for all Jews,

even for the great ones.

The lesson from this story,

according to the aforementioned Rashi,

is also for our generation:

Although now there are no kingdoms provoking one another,

a war between Napoleon and Alexander,

as it was in the time of the Alter Rebbe –

nevertheless, now too there is a world with gentiles and matters that pertain to the service of a Jew.

Moreover:

now we stand in the time of the footsteps of Mashiach,

when the matter of kingdoms provoking one another is particularly relevant –

as our Sages said

(as above)

"If you see kingdoms provoking one another, anticipate the feet of Mashiach."

So the lesson for a Jew is:

He must know that he is the master of the entire world and he can effect change there through his service in Torah and mitzvot,

even effecting the primary matter relevant to this time –

the true and complete redemption,

As the ruling of the Rambam: "Every person should see himself throughout the entire year as if he is half liable, etc., and likewise the entire world is half liable, etc.,

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

What is also said here

(as above)

is that it is not sufficient that he only perform his service in Torah and mitzvot and not think about the world,

or only about the world in general –

rather, he must also think about the details and the details of details regarding his action in the world,

As emphasized in this ruling of the Rambam:

The Rambam could have said only that "every person should see himself throughout the entire year as half liable, etc." and he must perform one mitzvah –

what is the need to add the details in this that he effects in the world,

that he tips "the entire world to the scale of merit and brings etc. salvation and deliverance to them"?

Rather, from this very thing we see that the service in particular is relevant,

that a person should know in detail what he needs to effect and what he effects

(through his service)

in the world,

as discussed above.

And therefore, one specifies in the prayer of each weekday –

"For Your salvation we hope all day,"

and also on Shabbat and Yom Tov –

"May our eyes see Your return to Zion with mercy" –

because in prayer

(and generally in service)

it is relevant that one specify the requests in detail

(and not only ask a general request),

as above.

And in practical terms, this means:

A Jew must perform his service in Torah and mitzvot in a manner that it is permeated with the feeling to bring salvation and deliverance –

the true and complete redemption –

to the entire world.

As he requests it in the prayers –

"For Your salvation we hope all day." "May our eyes see Your return to Zion with mercy." And "prayer accomplishes everything,"

and in a manner of "immediately,"

as explained in the Igeret HaKodesh.

So too regarding the study of Torah in the time of the footsteps of Mashiach:

In the manner that thirty days before the festival one must study the laws of the festival,

so, standing in the time of the footsteps of Mashiach

[connected with kingdoms provoking one another, "If you see kingdoms provoking one another, anticipate the feet of Mashiach"],

immediately before the future redemption –

one must study in the Torah

(not only about the general matter of the redemption,

but also)

about the details connected with the future redemption,

in order that one know how to prepare oneself and the entire world in all the details and details of details for the redemption.

Mashiach our righteousness will indeed bring the redemption and effect all matters in actuality –

but Jews must study about this already now in order to know how to prepare themselves and the world for it.

There are those who confine themselves to studying specifically about the undesirable signs for the coming of Mashiach our righteousness at the end of tractate Sotah,

not at the very conclusion

(which is about a good matter),

but right before the conclusion!

However, there is the topic in Sanhedrin where it discusses the good signs for the coming of Mashiach,

and among them –

when the Land of Israel gives its fruit generously, then the end will draw near.

Continuing from what was said above, a Jew needs peace of soul and peace of body so that his service should be proper.

(Therefore he must effect that the nations of the world and the kingdoms that are provoking should not disturb him),

and this must come down into details and details of details.

As we see in the morning prayer,

that after one says "Modeh Ani",

one says the blessing of the Torah,

"Nosein HaTorah" in the present tense,

then afterwards it comes down into details "Yevarechecha Hashem Veyishmerecha etc."

And standing now on the day of Simchat Torah,

which is a time of favor and an auspicious time and a special day of merit to nullify confusions caused by the decree of the kingdom etc.

(as will be explained later at the end of the section) –

It is a fitting time that every Jew should bless all other Jews with a blessing in all matters,

beginning with peace of soul and peace of body. As it is stated in the Torah:

"Yevarechecha Hashem Veyishmerecha Ya'er Hashem Panav Eilecha Vichunecha Yisa Hashem Panav Eilecha Veyasem Lecha Shalom",

which also includes a blessing that a Jew should have peace,

"Veyishmerecha min hamazikim" *117

(as Rashi explains on "Veyishmerecha" –

"that robbers should not come upon you etc."),

which includes all harmful things that disturb the peace of a Jew.

Not like others who have the audacity to come before the King of kings, the Holy One Blessed Be He, with complaints against His only son,

a Jew –

which is indeed an unparalleled audacity that one should come to a father with complaints and curses against his son!

What kind of emissary are you to say not a good word about another Jew?!

And the claim that the Almighty commanded that one should come to Him with complaints about other Jews –

it never happened! It is exactly the opposite:

The Almighty commands a Jew to bless another Jew,

and "Va'avarecha Mivarechecha"!

So much so that at the beginning of each day every Jew begins saying "Yevarechecha Hashem Veyishmerecha Ya'er Hashem Panecha Eilecha Vichunecha Yisa Hashem Panav Eilecha Veyasem Lecha Shalom",

and afterwards one says "Eilu Devarim She'ein Lahem Shiur",

including acts of kindness.

There is a section and a sign in the Shulchan Aruch etc. –

but there is an order in the Torah:

Before this sign in the Shulchan Aruch there are many laws that a Jew must fulfill,

beginning with "Shivisi Hashem L'negdi Tamid",

with which the Shulchan Aruch begins

(and accordingly the Alter Rebbe begins his Siddur).

Just as this Torah shall not be replaced,

so too the order in the Torah shall not be replaced. So if one begins with the aforementioned sign in the Shulchan Aruch before he has the "Shivisi Hashem L'negdi Tamid" –

he is tampering, Heaven forbid, with "this Torah shall not be replaced"...

When one says "Shivisi Hashem L'negdi Tamid" it simply means that one knows always and everywhere that the Almighty stands near him. And the Almighty told him that he may not inform. And if he informs, it is proof that he does not feel the "Shivisi Hashem L'negdi Tamid" –

for how could he inform when the Almighty stands near him.

But in practice we see that not only does he himself inform to the investigator,

but he also tells his sister and brother and father and his rabbi –

to inform, Heaven forbid,

in the presence of the Almighty!

And the excuse that the informing is only regarding gentiles –

on the contrary:

This is the greatest desecration of the Name!

And all this he does without regard for the fact that the Almighty stands near him and watches what he does!

Whatever he may do in order to effect that the Almighty should not find Himself together with him –

through being haughty,

with several other matters –

it does not help,

because the Almighty says "Imo Anochi B'tzarah"...

Consequently,

if he lacks in this entire matter of the beginning of the Shulchan Aruch,

"Shivisi Hashem L'negdi Tamid" –

how does he suddenly come to a sign about informing?!

And furthermore:

Through the fact that he uses the claim that he says curses against another Jew because the Almighty commands so in His Shulchan Aruch –

he takes "the head of the king" and places it in a certain place,

as the Alter Rebbe says in Tanya –

for which the Alter Rebbe had the "broad shoulders" to say it...

Actually, one sees explicitly in the Torah the outrage of speaking against Jews to the Almighty:

In Isaiah, it is told how Isaiah the prophet spoke with the Almighty and spoke with Him in secret

(there was only the Almighty and Isaiah there,

no other people were there),

and he said a sharp word about Jews in connection with their lips –

he received the correct verdict,

that this harmed his lips.

This is speaking about Isaiah the prophet,

who prophesied in the World of Creation,

who can compare to him,

and especially after prophecy ceased –

nevertheless, the Torah states the punishment he received for speaking to the Almighty in secret a bad word against Jews –

All the more so it is understandable how much the people of this generation must be guarded in this!

The great necessity of blessing Jews is also seen in the Priestly Blessing:

It was established that every morning every Jew should say the Priestly Blessing –

"May Hashem bless you and guard you, may Hashem shine His face upon you and be gracious to you. May Hashem lift His face to you and grant you peace",

and upon this the Almighty says "and I will bless them".

From this it is understood what a fundamental matter this is.

Furthermore:

The Priestly Blessing is a Torah commandment every day, even in this time

(as the Alter Rebbe rules in the Shulchan Aruch).

This further emphasizes the necessity in this.

And the blessing is not only a general blessing,

but it comes down in details –

as is known, the sixty letters in the Priestly Blessing,

corresponding to the "sixty mighty ones around her"

(of the bed of Solomon),

and specific blessings are said also connected with physical matters:

"May He bless you –

with possessions",

"and guard you –

from harmful forces",

which refers to all harmful forces that wish to disturb Jews

(as above),

and in general –

regarding the matter of exile,

that for Jews there should be "and guard you" from all confusions in exile,

and one should have rest of the soul and rest of the body,

and true rest that comes from the Almighty –

"May Hashem bless you and guard you" –

"for from You is their rest".

It is not the simple meaning that the priest blesses Jews by his own power and might,

but as he says in the blessing "May Hashem bless you and guard you etc.",

and concludes "and I will bless them",

only the Almighty wanted that the priest should be the agent to bring down the blessing in speech.

[From this it is understood how priests can also bless the great ones of Israel who are greater than the priests,

because the blessing is not from the priest but from the Almighty through the priest].

From this is understood the great necessity of blessing a Jew with all blessings in all matters.

On the other hand:

There is a necessity that the Priestly Blessing should be out of love,

as the priests say in the blessing "to bless His people Israel with love".

Until it is stated in the Zohar

(and the Alter Rebbe brings it in his Shulchan Aruch),

the great punishment that comes upon a priest if he blesses the people "and does not love the people"

("a priest who hates the congregation etc."),

that not only is the blessing lacking for the people,

but it affects him etc.

– Since it is Simchat Torah, it will not harm,

it will only help

(as is known the saying of our Nesiim).

That is:

Even if the priest blesses the entire congregation,

and he does not think well about only one Jew in the congregation,

and he does not wish to include him in the blessing –

it affects not only the blessing for the entire congregation,

but also the priest himself!

And although the language in the above

(and in the Magen Avraham there and in the glosses of the Chatam Sofer)

is "to the people",

"the congregation" –

nevertheless, it is immediately explained the reason for this "because it is said 'a good eye will be blessed

(will bless)'",

that it must specifically be "with love",

and his thought

(of the priest)

the opposite during the act regarding one of Israel is the opposite of "with love" and a good eye. And one finds its explicit parallel regarding the prayer leader,

that "the prayer leader is obligated to say with his mouth that he should remove etc. from his heart and bring us out in his prayer",

and if not, he does not bring out even others. And its parallel

(below)

is galbanum etc.

Even if the individual is not a part of the minyan,

rather he is the eleventh Jew

(and if without him there is a minyan),

he is in the aspect of the "eleven" of the "eleven spices of the incense,"

the level of "chelbanah,"

he is also from the congregation

(as the Gemara says that "any fast that does not include [the level of 'chelbanah'] is not a fast") –

consequently, it affects the Kohen as well!

As mentioned,

since it is Simchat Torah, it will not harm anyone,

rather it will only be a benefit.

That which we speak about this is in continuation of the discussion that a Jew can effect even regarding kingdoms that are warring in the world, so that he should have tranquility in his service,

because a Jew is a master over the world,

and he effects in all the details and minutiae of the world,

And he effects in the world not by reading "papers,"

or even worse:

shooting "blessings" at Jews and printing them in a "paper" and sending them around,

and boasting about it, that one comes to the Above and speaks against His children, may it not be, may it never happen...

And as to how one needs to effect in the world and in all the details –

for this a Jew must bless Jews in all the details,

"May Hashem bless you and guard you etc.,"

which is connected with tranquility of the soul and tranquility of the body,

and as this descends into details and minutiae,

as mentioned above.

And regarding the practical application:

Standing on Simchat Torah,

a time of segulah and a time of favor –

now is a time of segulah and a time of favor to bless Jews in all their matters,

beginning with "May Hashem bless you and guard you,"

that one should have tranquility of the soul and tranquility of the body

(as mentioned above).

As is known, on Simchat Torah the Rebbe

(the Maharash)

of blessed memory gave a special blessing regarding matters of conscription to the army.

And as our Sages said, "Whoever accepts upon himself the yoke of Torah, they remove from him the yoke of government and the yoke of worldly concerns."

One sees that Simchat Torah is a time of favor for these matters that can disturb the tranquility of a Jew.

And although in this country there is currently no matter of conscription to the army,

but there is a "conscription" of the evil inclination,

matters of "conscription" that can disturb the study of Torah and the fulfillment of mitzvot of a Jew –

on Simchat Torah it is a time of segulah to nullify the confusions.

Therefore:

Standing now on Simchat Torah –

it is a suitable time and a time of segulah that each one should bless all other Jews in all their matters,

that each one should have success in all things,

and a good livelihood with expansiveness in the physical and the spiritual,

Our father Yaakov requested "bread to eat and a garment to wear" –

but each Jew needs more than this,

and especially that livelihood in this time is in a manner of "manna,"

bread from the heavens

(as the Rebbe Maharash says).

And all this –

out of tranquility of the soul and tranquility of the body.

And especially since we already stand in a time when the matter of wars is no longer relevant –

because,

in the language of my revered father-in-law, the Rebbe,

now there remains only to polish the buttons on one's own uniform,

and "all the ends have been exhausted and the matter depends only on repentance,"

consequently, all the sparks have already been refined,

because if a matter of war and refinement were still relevant, one could not say "all the ends have been exhausted." And when one only needs to polish the buttons on one's own uniform.

And since "all the ends have been exhausted,"

we certainly stand in a state of "they merited,"

consequently the redemption comes in a manner of "I will hasten it,"

and in the language of the Rambam, "The Torah promised that Israel will ultimately repent at the end of their exile and immediately they are redeemed."

And very soon, "behold, one like a son of man came with the clouds of heaven" to the Holy Land,

in the true and complete redemption,

And even before this –

"and for all the children of Israel there was light in their dwellings,"

and one goes with joy and a good heart to greet our righteous Moshiach,

speedily in our days, literally, and in our time.

One must now prepare an order for the hakafot,

And in accordance with that which was discussed, that now

(on Simchat Torah)

is a time of segulah and a time of favor that each one should bless all Jews with all blessings –

one should choose to utilize the time

(until hakafot)

to bless Jews,

and certainly it is good to bless them with the best blessing,

the blessing that is written in the verse "May Hashem bless you etc.,"

And I, the small one, begin:

"May Hashem bless you and guard you; may Hashem make His face shine upon you and be gracious to you; may Hashem lift His face upon you and grant you peace."

When one says a complete verse, one can say it with the cantillation notes – it is:

"And Hashem spoke to Moses saying: Speak to Aaron and to his sons saying: Thus shall you bless the children of Israel, say to them: May Hashem bless you

[The Rebbe, the Lubavitcher Rebbe, shlita, said this with the mention of the Name]

and guard you. May Hashem make His face shine upon you and be gracious to you. May Hashem lift His face upon you and grant you peace. And I will bless them" *.

Afterwards he said:

Those who need to recite a concluding blessing,

will certainly recite a concluding blessing.

He gave the food to R. M.Y. shiyita.

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

* * * * * * * * * *