English translation — שיחת יום שמחת תורה, ערב שבת קודש פ' בראשית ה'תשד"מ.

His Holiness the Rebbe, may he live for many good years, sanctified his holy hands for the meal.

[He said:

Those who wish to say L’Chaim should say it before sunset.

After a few minutes etc. they said L’Chaim, he said:

Since today we will not spread the cloth and make Kiddush,

due to the confusions that occurred last time¹

(he looked at his watch and said:)

there remain two minutes until sunset to say L’Chaim].

He began to sing “V’Samachta B’Chagecha.”

Afterwards he instructed to sing “Atah Bachartanu.” And afterwards he said:

It is not appropriate to say “in honor of the Russian Jews,”

because we ourselves are Russian Jews

(and one cannot say “in honor of oneself”)

— but in connection with the Russian Jews who are still in that land,

they are, however, essentially Eretz Yisrael-dik,

because their true place from of old,

as it is written “Me’onah Elokei Kedem”

(which is in today’s Torah portion)

² — is in Eretz Yisrael,

“a land which the eyes of Hashem your God are upon it from the beginning of the year until the end of the year.”³

The Almighty will surely take them out from there and they will go,

together with all Jews,

to Eretz Yisrael,

their place from of old.

For although they are situated “behind the Iron Curtain”

(as it is called)

— the Torah says that “even an iron partition does not separate between Israel and their Father in Heaven,”⁴

and since the Torah is the master of reality — surely reality will become so,

and it becomes so in actual reality,

that the iron partition is nullified,

and the Almighty fulfills their desire to come from there to the Holy Land,

and it will be “and Israel dwells securely, alone, the eye of Jacob.”⁵

Also all Jews will be redeemed and come to the Holy Land;

but specifically this is said regarding the Jews who have especially passed through the trials and refinements etc. of the time of exile.

And in the merit of their self-sacrifice — also all Jews in the rest of the entire world will go out from exile — in the ingathering of the exiles,

“and gather the dispersed of Israel,”

which comes after⁶ “and build the Sanctuary in its place,”

the building of the third Beis HaMikdash

(according to the ruling of the Rambam⁷).

And all this —

with manifest and revealed good.

What is manifest and revealed good is especially connected with Shemini Atzeres and Simchas Torah — when Jews already have the sealing and final sealing for good with manifest and revealed good,

because then all matters that were previously in the month of Tishrei are revealed.

And from joy and goodness of heart — which is also connected with Shemini Atzeres and Simchas Torah,

whose essence is joy,

until on Shemini Atzeres and Simchas Torah, through joy, one accomplishes that which one accomplishes on Rosh Hashanah

(and Yom Kippur)

through awe.⁷

Therefore —

we will now sing a melody with joy,

whose essence is the quill of the heart

(as His Holiness my father-in-law, the Rebbe, says⁸),

connected with the Jews who are there.

And since joy breaks through barriers⁹ — it will draw down all matters until Essence and Being

(so to speak)

down here in this world,

below ten handbreadths,

and this is expressed in all the blessings from the Almighty of children, life, and ample sustenance,

with manifest and revealed good.

And even in the time of exile — “and for all the children of Israel there was light in their dwellings.”¹⁰

Until we receive the primary blessing — that Mashiach our Righteous comes,

“and build the Sanctuary in its place,”

“and gather the dispersed of Israel,”

until “then I will turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one accord,”¹¹

“and the kingdom shall be Hashem’s.”¹²

And this all happens immediately and at once. And although in the Rambam it is written that all these matters must come specifically in this order, one after the other,

first “and build the Sanctuary in its place,”

afterwards “and gather the dispersed of Israel” etc. —

nevertheless, all things can occur simultaneously,

only within this itself with an order of earlier and later.

“And behold, one like a son of man came with the clouds of heaven,”¹³

all Jews,

“with our young and with our old etc. with our sons and with our daughters,”¹⁴

“a great company shall return here,”¹⁵

to the Holy Land,

which the land of Israel is destined to spread to all lands,¹⁵

and there itself in Yerushalayim, the holy city,

“the city of the great King,”¹⁶

the capital city of Mashiach our Righteous,

and there — to the Temple Mount,

“he shall ascend the mountain of Hashem,”¹⁷

the Temple Mount,

and then it will be seen openly throughout the entire world that

[His Holiness the Rebbe, may he live for many good years, began to sing]

“Nit nit nikavo.”

According to the directive of the Rebbe, my father-in-law, the Rebbe,

as printed in "Hayom Yom"¹⁸,

that in that year

(when "Hayom Yom" was printed)

the determination of Simchat Torah was as in this year,

on the sixth day — the Torah portion of today is from the sixth day until the end of Parshat Vezot Haberachah.

And on Isru Chag,

in this year

(as in that year) –

Shabbat Bereishit — the Torah portion is the entire Parshat Bereishit. And as was discussed last year¹⁹ at length regarding the deliberation on this.

Parenthetical remark:

Here is the place to mention regarding the directive of the Rebbe, my father-in-law, the Rebbe

(printed in "Hayom Yom" *¹⁹),

that in a determination like this year, one must review. Shnayim Mikra Ve'echad Targum,

Parshat Berachah on Erev Simchat Torah

(Shemini Atzeret),

and Parshat Bereishit — on Shabbat Bereishit:

There are those who practice that on the night of Hoshana Rabbah they review Parshat Vezot Haberachah with Shnayim Mikra Ve'echad Targum,

as printed in the Tikkun. And the reason for this is simply:

Since Parshat Berachah is always read on Simchat Torah,

and it does not have its own Shabbat, there is no Shabbat on which to review the parshah,

therefore one reviews it before Simchat Torah — on the night of Hoshana Rabbah.

But the directive of the Rebbe, my father-in-law, the Rebbe, is,

that one should review Parshat Berachah on Erev Simchat Torah.

Therefore, we now remind –

since there are those who are neither here nor there:

On the night of Hoshana Rabbah they are chassidim,

consequently they do not review Parshat Berachah then,

and when Shemini Atzeret comes they dance,

and they have no time to review Parshat Berachah –

we now remind,

that if one has not yet reviewed Parshat Berachah, one should still snatch to do it on Simchat Torah,

at least tonight. And afterwards on the night of this Shabbat,

or tomorrow during the day

(Shabbat Bereishit)

— review Parshat Bereishit. And in addition –

also learn the Chitas lessons of these days.

And even though superficially this is a multitude of things that one must do,

one might think:

Where will one find time on Simchat Torah

(when one dances)

and Shabbat Bereishit

(when one must do so many matters according to Jewish custom, etc.)

to do this — there is the principle "I have toiled and found"²⁰,

and as discussed many times *²⁰ that a Jew has the power to accomplish "the impossible of impossibilities",

consequently he will certainly be able to do it.

End of parenthetical remark.

According to the teachings of the Alter Rebbe²¹, one must live with the time,

with the Torah portion that one learns at that time. Today

(Simchat Torah,

on the sixth day)

one must live with the sixth day until the end of Parshat Berachah.

In this Torah portion there are many directives,

we will stop at least on two of them –

from the beginning of the sixth and from the beginning of the seventh:

The Torah portion

(the first verse of the sixth)

begins with "Me'onah Elokei Kedem"

(as above, section 1).

Which speaks about the Most High as He is above and beyond.

Afterwards it continues regarding Jews as they are found below, down below in this physical and material world.

And the explanation of this matter:

Because of the fact that a Jew is found below, down below in this physical and material world,

with all the concealments and veils that are there, as it speaks in this Torah portion — there can come upon him a descent and a weakening.

So the Torah precedes for him — "Me'onah Elokei Kedem",

so that he should know that he

(a Jew),

as he is a soul in a body in this world,

is connected to the Most High as He is above and beyond –

"Me'onah Elokei Kedem",

until as the Maggid says²²

(which has a connection to what is said)

at the beginning of B'Chidah²³,

that the image of the Jews is engraved in the thought of the Holy One, blessed be He.

And in our case, where we speak about a Jew as he is already a soul in a body, one need not come to the explanation and distinction that the Maggid explains there between a physical father and son and the Holy One, blessed be He, and Israel,

that with a physical father and son, the image of the son cannot be engraved in the father's mind until after the child is born,

but not so regarding the Most High. For with Him, the past and future are one,

this can be — because here we speak about a Jew as he is already a soul in a body

(not before his coming into being).

And as it is stated in Nigleh,

and the Alter Rebbe brings it in his Shulchan Aruch²⁴,

that the body of a Jew is "the acquisition of the Holy One, blessed be He"²⁵,

and therefore it must be "and you shall greatly guard your souls"²⁶. According to Nigleh one can say several explanations in

(His possessions of)

"the Holy One, blessed be He" –

but according to Chassidus the Alter Rebbe says in Tanya²⁷,

that the Holy One, blessed be He, Who created the Jewish body

(and therefore it is the possession of the Holy One, blessed be He)

means Atzmus U'Mahus,

which "is not contingent upon any cause that preceded it, G‑d forbid, and therefore He alone has the power and ability to create something from nothing and absolute nothingness, etc."

That is, that the created yesh is one thing with the true Yesh²⁸.

It follows that a Jew, as he finds himself, a soul in a body below, derives from "Me'onah Elokei Kedem". Only the intention was that he should descend

(from where he stands in "Me'onah Elokei Kedem") –

through so many levels in the order of Hishtalshelus - by way of passage,

not by way of enclothement²⁹ –

until he comes to this lowest world, beneath which there is no lower,

and there make a "Me'onah" and dwelling place for Him –

for His Essence –

may He be blessed, in the lower realms,

by fulfilling there Torah and Mitzvos,

until "all your deeds shall be for the sake of Heaven³⁰ and "in all your ways know Him"³¹,

and with the introduction of the service of Teshuvah,

which causes all good deeds to be "good and illuminating deeds"³². And through this he reveals even higher than the "Kedem" of "Me'onah Elokei Kedem" above.

After this introduction in Torah that "Me'onah Elokei Kedem",

and that a Jew derives from there with the intention to make a Me'onah and dwelling place for Him, may He be blessed, in the lower realms - it is understandable that a Jew has nothing to be fallen from the concealments and hidden things of the world

(as it is discussed in the verse and verses after "Me'onah Elokei Kedem") –

for "nothing stands before Teshuvah" *³²:

Being connected with "Me'onah Elokei Kedem" a Jew can do Teshuvah,

not only in one day,

but in one hour and one moment³³,

for every matter,

and through this rectify and perfect everything,

until perfecting also from the term of perfection,

that it should be even more perfect than before the descent. And through this Teshuvah all good deeds become –

"good and illuminating". And by this one reveals that it should be even higher than the "Kedem" of "Me'onah Elokei" above.

The lesson from the first verse in Shevi'i –

"And Moshe went up from the plains of Moav to Mount Nevo" *³³:

It is known the Torah³⁴ in the verse "And Moshe went up etc. to Mount Nevo" –

"Nun" in it:

During the span of his life in this world Moshe attained the forty-nine gates of Binah,

and at the time of "And Moshe went up etc. to Mount Nevo" on the day of his passing,

he received the fiftieth gate

("Nun" in it),

as is known the teaching of the Maggid about this brought from the Tzemach Tzedek in Ohr HaTorah Parshas Berachah³⁵. And as discussed at length in a previous sichah³⁶.

It was discussed *³⁶,

that the fiftieth gate contains within itself two levels: (a)

As it includes and influences into the forty-nine gates. (b)

As it is incomparably higher than the forty-nine gates,

and higher than the part of the fiftieth gate that has a connection with the forty-nine gates.

The fiftieth gate corresponds to the Sefirah of Kesser –

there are in Kesser the two levels of Arich and Atik:

Arich has a connection with the Sefiros below it. And this is the level in the fiftieth gate that includes and influences into the forty-nine gates. And Atik is incomparably higher than the Sefiros below –

the level in the fiftieth gate that is incomparably higher than the forty-nine gates.

And these two levels in the fiftieth gate were given to Moshe at the time of "And Moshe went up to Mount Nevo".

Since every Jew has the Moshe within him

(and therefore "fear³⁷ is a small matter" regarding the Moshe within each one)³⁸ –

he also has the concept of "And Moshe went up to Mount Nevo",

the drawing down of the fiftieth gate,

with both levels within it.

And this was, in general, at the Giving of the Torah

(the fiftieth day) ³⁸:

Then the Gate of Nun was drawn down to every Jew

(with both of its levels),

that every Jew at the Giving of the Torah stood in a state similar to "And Moshe ascended to Mount Nevo"

(before his passing) –

as is known that at the time of the utterance of the Ten Commandments, at each and every utterance their souls flew out ³⁹,

and by way of the matter, the soul would not have descended were it not for the dew of resurrection ⁴⁰,

from this one sees that the Jews then stood in a state similar to "And Moshe ascended to Mount Nevo"

(before the ascent of his soul above)

when the Gate of Nun was drawn down to him.

The matter of the drawing down of the Gate of Nun with both of its levels to every Jew at the Giving of the Torah

(the fiftieth day)

also exists on Shemini Atzeret and Simchat Torah.

As is understood from what is explained in the Midrash ⁴¹ "The Atzeret of the Festival was fitting to be distant fifty days corresponding to the Atzeret of Pesach

(the time of the Giving of our Torah),

but the Atzeret of the Festival, because they go out from summer to winter, there are not in their days [enough days] to go and come"

(and the Midrash gives a parable for this of "a king who had many daughters,

some married to a nearby place and some married to a distant place, etc."),

and as explained in Chassidus ⁴¹ that this is the matter of the superiority of teshuvah on Shemini Atzeret and Simchat Torah

(the Atzeret of the Festival),

consequently it opens that in one hour and in one moment after the drawing down of the makifim on the Festival of Sukkot,

it should be drawn down into the pnimiyim on Shemini Atzeret and Simchat Torah,

without any interruption in between

(unlike the Atzeret of Pesach, it takes fifty days for it to be drawn down).

From this it is understood that the Atzeret of the Festival is similar to the Atzeret of Pesach,

and in the manner of the Atzeret of Pesach,

fifty days after Pesach,

there is a drawing down of the Gate of Nun with both of its levels,

so too this is the case on the Atzeret of the Festival,

which "was fitting to be distant fifty days corresponding to the Atzeret of Pesach."

And this also corresponds with the fact that Simchat Torah is connected to Keter

(Torah),

as explained in the Zohar ⁴² – that the Gate of Nun is the Sefirah of Keter,

with both of its levels,

Atik and Arich.

And moreover:

the drawing down of the Gate of Nun on Shemini Atzeret and Simchat Torah contains an elevation relative to the drawing down of the Gate of Nun on the Atzeret of Pesach –

the elevation of the service of teshuvah which causes that the Atzeret of the Festival should come immediately following Sukkot,

i.e., that one has immediately the Gate of Nun

(corresponding to the fiftieth day),

and one need not wait fifty days as on the Atzeret of Pesach.

Also:

the Giving of the Torah effected in the world a nullification –

"a bird did not chirp, a fowl did not fly, an ox did not low, etc." ⁴³.

In contrast, on Simchat Torah the opposite is brought about in the world –

that the entire world dances and sings,

and as it is written ⁴⁴ "The heavens declare the glory of G-d",

the world shouts and sings the glory of G-d,

with all the interpretations of "The heavens declare" as explained in the explanation of the words ⁴⁵,

and in many places.

From this it is also understood that the drawing down of the Gate of Nun on Shemini Atzeret and Simchat Torah contains an elevation relative to its drawing down at the Giving of the Torah.

And moreover:

as it is at the Giving of the Torah, it emerges in the completeness of the revelation –

on Shemini Atzeret and Simchat Torah

(as discussed above ⁴⁶ that the matters of the Giving of the Torah are revealed in their completeness on Simchat Torah, etc.).

Between Shemini Atzeret and Simchat Torah themselves, Simchat Torah has a greater connection than Shemini Atzeret with the drawing down of the Gate of Nun,

and particularly with its higher level

(Atik),

which is incomparably higher than the forty-nine gates. And based on this, the connection of Simchat Torah specifically with its Torah portion "And Moshe ascended etc. to Mount Nevo" will be understood:

Among the differences between Shemini Atzeret and Simchat Torah –

Shemini Atzeret is connected to the preceding days, in contrast to Simchat Torah which is a matter unto itself ⁴⁶:

Shemini Atzeret is according to its name –

eighth,

a continuation of the seven days of Sukkot that preceded it.

Shemini Atzeret is indeed "a festival in its own right" regarding six matters ⁴⁷,

but in this very thing it is emphasized that aside from the six matters, Shemini Atzeret is not a festival in its own right,

but is like a continuation of the Festival of Sukkot.

And as is also emphasized in the parable of the Gemara ⁴⁷ regarding the offering of a single bull on Shemini Atzeret –

like the 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 you'":

From the fact that the offering of the bull on Shemini Atzeret is compared to a "small feast" in relation to the "great feast"

(the offering of seventy bulls)

on the days of Sukkot –

it is understood that Shemini Atzeret is a continuation and in the category of the days of Sukkot.

And as it is stated regarding Shemini Atzeret "On the eighth day, an atzeret it shall be for you",

and as explained in many places ⁴⁸ that this is in the manner of what is written ⁴⁹ "They shall be yours alone, and not for strangers with you":

From the fact that one negates "they shall be yours alone and not for strangers with you," it is understood that Shema Yisrael has some connection to strangers,

only that it is negated. Because if there were absolutely no connection,

one would not need to negate it.

As it states in Tanya⁵⁰ that a "lofty and deep wisdom" is not subject to being negated by saying of it that "it is impossible to touch it with hands,"

because it is entirely not comparable to this. Specifically a physical thing,

a thing that is fine but not coarse,

a physical thing that afterwards ascended to heaven and the like –

one can negate it and say of it that "it is impossible to touch it with hands,"

because they have some comparison between them.

Thus, when one negates and says "they shall be yours alone and not for strangers with you,"

it indicates some connection that therefore requires negation.

However, Simchat Torah is a matter entirely in its own right,

"Simchat Torah,"

as its name,

does not indicate any connection to another thing,

rather it is a matter in its own right.

And here it is not applicable to say even the negation "they shall be yours alone and not for strangers with you" –

because this is a state of "I and the King alone"⁵¹,

where a matter of "strangers" that need to be negated is entirely not applicable.

And this is analogous to the difference between "there is none else"⁵² and "there is none⁵³ else besides Him"⁵⁴:

"There is none else" is a matter of negation of the existence of the world,

which itself indicates that something needs to be negated.

However, "there is none else besides Him" is not a negation,

rather on the contrary –

it emphasizes that there is an existence

(positive)

of the world:

"besides Him" is entirely absent,

but together with the Above there is an existence of the world,

and a true existence,

as the Torah compels:

since the Torah occupies itself with the world,

one cannot say that the world is not a true existence.

Rather, together with the Above there is a true existence of the world,

in the language of the Rambam⁵⁵ "all existences etc. exist only from the truth of His existence." And this existence itself is "there is none else" –

the created being is one thing with the Creator being,

"a servant of a king is a king"⁵⁶,

and therefore it is a true existence.

And this is analogous to the language of the verse regarding "one was Abraham"⁵⁷ –

that even the Sadducees admit to this

[but today there are no Sadducees,

as is simply seen from the matter of Simchat Torah:

whatever Jew one will tell that today is Simchat Torah –

he will immediately go dance (even though Simchat Torah is not stated in a verse in the Torah,

rather it is a Jewish custom⁵⁸)] –

"and he called there in the name of Hashem, the God of the world"⁵⁹,

not "the God of the world"⁶⁰,

because the world and Divinity are one thing and one cannot separate between them *⁶⁰.

Thus we see that "there is none else besides Him" is a matter of affirmation

(relative to "there is none else"),

to the extent that it brings out how the world is a true existence from and together with the Above,

not like "there is none else" which emphasizes negation.

Thus, the matter of Simchat Torah is also –

that then the matter of negation is not applicable,

rather it is analogous to the matter of "there is none else besides Him."

As discussed above, that on Simchat Torah it is revealed that "the heavens declare the glory of God,"

not that one nullifies the existence of the world

("there is none else" –

as on Shavuot),

rather on the contrary –

the world shouts and sings "the glory of God" –

analogous to "there is none else besides Him."

The aforementioned difference between Shemini Atzeret and Simchat Torah

(that Shemini Atzeret is connected and comparable to "strangers" and the world,

which is why the negation "and not for strangers with you" is necessary,

whereas Simchat Torah is a matter in its own right) –

is also expressed in the joy of these days:

Shemini Atzeret is primarily connected with the joy of a mitzvah,

and Simchat Torah –

the joy of Torah

(as its name).

And the explanation:

The difference between Torah and mitzvot is generally analogous to the aforementioned difference between Shemini Atzeret and Simchat Torah:

Mitzvot are specifically with physical things.

That is, they have a connection and value with the world. To the extent that there are mitzvot for non-Jews.

Thus we see that mitzvot have a connection to "strangers."

But the Torah pertains only to Jews,

and has absolutely no connection with gentiles. On the contrary –

the Torah is the opposite of the existence of gentiles:

Just as the Torah is "our life and the length of our days"⁶¹ for Jews,

so is it the opposite of life for non-Jews

(when they study Torah).

As explained in our Sages, of blessed memory, *⁶¹ on the verse⁶² "Moshe commanded us the Torah, an inheritance of the congregation of Yaakov,"

"inheritance" [is interpreted as] "betrothed,"

it has a connection only with Jews,

and non-Jews may not touch it.

Corresponding to this is also the difference between the joy of Shemini Atzeres and the joy of Simchas Torah:

The joy of Shemini Atzeres is primarily connected with eating and drinking at the Yom Tov meal – "there is no joy except with meat" and "there is no joy except with wine."⁶³

That is –

connected with physical things. It is indeed a Yom Tov meal,

connected with holiness and a mitzvah, etc. –

but in it there is nevertheless also an admixture of physical joy.

But on Simchas Torah the main joy is as its name –

Joy of Torah. One also eats meals then –

but the main joy is with the Torah.

And this difference

(between the joy of Shemini Atzeres and Simchas Torah)

is also analogous to the difference between the joy connected with the wine libation

(which is also connected with physical sensation, etc.)

and the joy connected with the water libation.⁶⁴

And the joy in the Torah on Simchas Torah is not in the matter of understanding and comprehension in Torah,⁶⁵

but with the essence of the Torah as it is the Will of the Holy One, blessed be He,⁶⁶

Torah from the word "hora'ah" (instruction)⁶⁷ –

one takes out from the Torah how he should conduct himself in actual practice according to the Will of Hashem,

which is when the Torah is connected with faith and self-sacrifice,

above the aspect of understanding and comprehension in Torah.

And it is known the teaching of the Rebbe, my father-in-law, the Rebbe,⁶⁸

that although there are three categories of mitzvos,

mishpatim, eidos, and chukim –

one must fulfill all mitzvos exactly as if they were chukim,

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

because that is what the Almighty wanted

(without a reason in intellect),

"a statute I have enacted, a decree I have decreed."⁶⁹

There is the level of "How is the way to His love and fear when one contemplates, etc., His works, etc., and sees from them His wisdom, etc."⁷⁰ –

but the essence of the Torah is connected with faith and self-sacrifice.

And with the essence of the Torah a Jew celebrates joy on Simchas Torah.

Therefore the joy of Simchas Torah is expressed not by studying a topic in Torah with understanding and comprehension,

but by taking a wrapped Sefer Torah and dancing with it with the feet,⁶⁵

and in the feet themselves –

with the heels,

which is the part of man closest to the earth. As the matter is simply –

that in order to dance one must lift the heel of the foot from the ground,

one foot,

or two feet with all the levels therein. Because the joy is connected not with the intellect in the head,

but with faith and self-sacrifice,

which is found specifically in the heel of the foot. And specifically through this dance of the feet one also lifts up the head.

Based on this, the special connection of Simchas Torah with the continuation of the Gate of the Fifty, which is then present here, is understood

(as discussed above, that just as at the Giving of the Torah there was the continuation of the Gate of the Fifty, so too is it on Simchas Torah,

because "the assembly of the festival should have been fifty days after, corresponding to the assembly of Pesach,"

and Simchas Torah is connected with Kesser (Torah),

the Gate of the Fifty, etc.),

and particularly with its higher level –

Atik:

The general concept of the Gate of the Fifty is above all matters. Therefore Moshe did not have it during his life in this world,

but only when "Moshe went up, etc., to Mount Nevo" did he receive it. And especially after the higher level in the Gate of the Fifty,

Atik,

which is incomparably beyond the forty-nine gates and beyond the level in the Gate of the Fifty that has a connection with the forty-nine gates.

And therefore the continuation of the Gate of the Fifty was specifically at the Giving of the Torah,

when they stood in the most exalted state,

and at every single utterance their souls departed, etc.³⁹

Based on this, it is also understood why on Simchas Torah there is also the continuation of the Gate of the Fifty –

because Simchas Torah is connected with the essence of the Torah

(Kesser Torah),

which is higher than all matters and higher than the entire world

(not like Shemini Atzeres, which is connected with mitzvos and with the world, etc.),

which is analogous to the aspect of the Gate of the Fifty

(Kesser).

And in the Gate of the Fifty itself –

Atik. Which is incomparably higher than the forty-nine gates,

and than the level in the Gate of the Fifty that is related to the forty-nine gates.

And although also at the Giving of the Torah there was the drawing down of the Gate of Nun –

nevertheless on Simchat Torah there is an elevation in this even relative to the Giving of the Torah

(as above):

For at the Giving of the Torah the drawing down was connected with the nullification of the world,

"a bird did not chirp, etc.",

their souls departed,

but on Simchat Torah it is the opposite:

the world dances and sings,

"the heavens declare the glory of G-d"

(as above, section 6).

This also has a connection with the conclusion of the Torah portion of Simchat Torah⁷¹ –

"and to all the strong hand, etc., which Moses performed before the eyes of all Israel":

"And to all the strong hand" refers to the receiving of the Tablets at the Giving of the Torah,

when there was the drawing down of the Gate of Nun.

And here it is said that the receiving of the Tablets at the Giving of the Torah and the drawing down of the Gate of Nun was "before the eyes of all Israel":

every Jew,

in whatever standing and situation he may be,

sees with his own eyes the Gate of Nun!

And it is known the superiority of sight over hearing

(as explained in Chassidus⁷² regarding the matter of "hearing is not like seeing"⁷³):

When one hears a thing –

one first hears one sound,

then a second sound, etc.,

and from several sounds together a letter is composed,

and from so many letters a whole sentence is composed,

a whole concept,

for example like "Adon Olam" and the like.

But in sight, one does not first see one detail then a second detail, etc.,

but exactly the opposite:

one sees the entire thing with all its details,

and afterwards one must oneself separate out first one detail,

then a second detail,

one shade then a second shade, etc.

And in such a manner –

sight,

"before the eyes of all Israel" –

was the drawing down of the Gate of Nun for all Israel.

Afterwards it is said⁷⁴ that "they join the beginning to the completion" so that there should be no claim from the Other Side

("that he should not inform against this people to falsify it"),

and immediately after "before the eyes of all Israel" they read "In the beginning G-d created the heavens and the earth"⁷⁵:

Not only must the drawing down of the Gate of Nun be in every Jew

("before the eyes of all Israel") –

rather he must also draw it down into the world,

"the heavens and the earth".

Until that he should build a new world,

"In the beginning He created",

through the fact that he first builds and renews

his own world.

How can a person build a new world? When he reads and studies the Torah "In the beginning G-d created the heavens and the earth",

even in a manner of "new"⁷⁶

(not only "as new"⁷⁷) –

the Holy One, blessed be He, reads and studies opposite him⁷⁸,

and the world is created,

and as our sages, of blessed memory, said⁷⁹ "Just as the Holy One, blessed be He, creates worlds, so too your father creates worlds",

because the righteous are similar to their Creator⁸⁰,

and "Your people are all righteous"⁸¹,

especially after the entire month of Tishrei and after Simchat Torah.

And for the Above, the creation of the world is not a "great" thing –

it is out of the question –

"This is not the essence of G-dliness, that worlds come into being from Him, etc."⁸²,

and not with toil nor with exertion did the Holy One, blessed be He, create His world.

And may it be His will that as we enter the new year from Simchat Torah –

and Shabbat Bereishit,

the drawing down of the Gate of Nun and the creation of the world anew –

we should be blessed with all blessings,

may it be a year of light, even a year of repentance and a year of Torah and a year of praise,

we will praise the Above for all these things which He gives to Jews,

both spiritually and materially,

children, life, and ample sustenance, and in all of them, ample.

And especially since this year is a leap year,

and in this itself –

a full year,

a year which has the greatest number of days,

385 days –

[which itself is dependent on the fixing of the months by the court below,

that the Above "comes down" below to hear how the court will fix the months⁸³] –

consequently one has completeness in all matters,

beginning from material matters,

in matters of the body,

which is the property of the Holy One, blessed be He

(as above, section 4).

Since the body of a Jew is the property of the Holy One, blessed be He,

and the Torah says "And you shall greatly guard your souls"²⁶,

"and heal, he shall heal –

from here that permission is given to a physician to heal"⁸⁴ –

it is understood that no person may come and make calculations with his body,

that he need not guard the health of his body,

through fasting and the like,

because this is not his body,

it is the property of the Holy One, blessed be He,

and the Above has commanded "And you shall greatly guard your souls",

and when one is not healthy one should go to a doctor.

One must not be a greater sage than the Most High,

and not guard the health of the body! The Most High knows all accounts,

and nevertheless He said that one should guard the body and when one is not healthy go to a doctor etc.

And furthermore, the main point:

In addition to the fact that the body is the property of the Holy One, blessed be He,

and it must be "and you shall greatly guard yourselves" –

when one does not guard the health of the body,

and one fasts

(for example)

which then weakens the body,

one sees in practice that it hinders him from learning Torah and fulfilling mitzvos,

and also hinders him from doing his unique task,

for every person has his unique task.

For example:

The Alter Rebbe rules in Hilchos Talmud Torah ⁸⁵ that one who is a teacher of young children may not fast –

because his fasting causes "that he will not be able to teach properly."

Even if he thinks that this fasting may be beneficial for him,

and he can nevertheless come and sit at the table and learn with the children,

and conceal his weakness –

one sees in practice that this hinders his attentiveness to the children,

his patience etc.

Since by Divine Providence he is a teacher of young children,

he was entrusted with children with whom he should learn –

he may not fast because this hinders his devotion to the children.

And the main point

(as above):

He need not be smarter than the Most High,

and the Most High tells him not to do it. Because it hinders –

he must obey. And even when he conceals it –

the Most High sees it.

Similarly regarding the task of a "drawer of your water":

He brings water to the shul so that one can pray with holiness and purity –

he might think what will be if he fasts. They tell him,

that he should not do it.

As the Alter Rebbe says in Iggeres HaTeshuvah ⁸⁶ that in earlier generations people were stronger,

there were those whose practice was also to fast;

but "in these generations of ours" when one is not so strong,

it is forbidden to do so.

He cries out:

His body is "your enemies" ⁸⁷ –

he wants to break it! He wants to bring an offering,

which in this time is the matter of fasting,

as the Gemara ⁸⁸ says that a fast is "a reduction of his fat and blood" ⁸⁹ –

they say:

"Behold, to obey is better than sacrifice" ⁹⁰ –

The Most High wants those who obey, not those who fast!

"I was created to serve my Creator" ⁹¹ –

the Most High wants that one obey Him,

and not fast.

And when one takes upon himself new stringencies,

this is connected with the materiality of the world,

and especially the matter of fasting which is connected with exile,

as understood from what the Rambam writes at the end of Hilchos Taaniyos that "all these fasts are destined to be nullified in the days of Moshiach,

and moreover, they are destined to become a festival etc."

All the more so when it concerns a fast that one invents from his own heart,

all the more so a fast contrary to the Torah –

it is certainly a matter of exile,

and has no place in the future to come...

And may it be His will as mentioned –

that it should be a year of light, this is Torah ⁹²,

and a year of blessing – "And this is the blessing with which Moshe blessed",

a blessing upon which one points with a finger and says this ⁹³ and

(this),

and a year of redemption,

and in this year itself –

very soon.

And especially since Simchas Torah this year is on Erev Shabbos,

similar to the eve of "a day that is entirely Shabbos and rest for the life of the worlds" ⁹⁴,

when then "those who taste it merit life" ⁹⁵,

one tastes "from every dish and dish" ⁹⁶ of the day that is entirely Shabbos. And in addition –

the portion of Chumash of Simchas Torah this year is not only from the sixth to the seventh,

but also from the seventh until the end of the parshah,

i.e., the portion that pertains

(in all the parshiyos)

to the seventh day, Shabbos,

the day that is entirely Shabbos and rest.

And especially since on the clock it is already Shabbos itself,

one then has the dishes themselves

(not just a taste of them).

And one immediately has the "Mizmor Shir L'Yom HaShabbos"

(the song of Shabbos),

"for the day that is entirely Shabbos and rest for the life of the worlds" ⁹⁷ in the true and complete redemption,

including also the interpretation ⁹⁸ in "Mizmor Shir L'Yom HaShabbos" that it is connected with teshuvah

(Shabbos is the letters of tashuv) ⁹⁹,

and teshuvah ila'ah

(which is the teshuvah of Shabbos ¹⁰⁰),

which is with joy and a good heart ¹⁰¹,

Then, very soon, comes the day that is entirely Shabbos and rest for the life of the worlds, literally –

"Immediately they will be redeemed"¹⁰²,

in the manner of "I will hasten it"¹⁰³,

"and behold, one like the Son of Man came with the clouds of heaven"¹³ in our holy land,

And in our actual, immediate time.

His Holiness, our Master, Teacher, and Rebbe, the Rebbe Shlita, began to sing the melody of the Hakafos of his father, of blessed memory.

He instructed to sing and delivered a maamar beginning with the words "To Him Who alone does great wonders."

He instructed to sing the preparatory melody. The melody of the Alter Rebbe

(in the fourth section –

the first time).

Nie zhuritsy khlapatsy.

He recited the Grace After Meals.

Afterward, he gave the challah to R. M.Y. Shlita.

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